t^^ 


"m:' 


■   -I;*.... 


PRESENTED  TO  THE  LIBRARY 


OF 


PRINCETON  THEOLOGICAL  SEMINHRY 


BY 


<s| 


IVIrs.  Ale^^ander  Proudfit. 


\ 


./.aV 


^>.^ 


SERMONS. 


Bv  \     JAN  15  , 


y 


WILLIAM   JAY. 


TIKST   AMERICAN,    TROM    THE    SECOND    LONDON    EDITION, 


THESE  THINGS  I  WILL  THAT  THOU  AFFIRM  CONSTANTLY, 
THAT  THEY  WHICH  HAVE  BELIEVED  IN  GOD  MIGHT  BE 
CAREFUL  TO  MAINTAIN  GOOD  WORKS  :  THESE  THINGS 
ARE  GOOD  AND  PROFITABLE  UNTO  MEN. 

BUT  AVOID  FOOLISH  QUESTIONS,  AND  GENEALOGIES,  AND 
CONTENTIONS,  AND  STRIVINGS  ABOUT  THE  LAW;  FOR 
THEY  ARE  UNPROFITABLE  AND  VAIN.— T/rw  iii.  8,  9. 


P  HINTED    AT  BOSTON, 
For  B.  fcf  J.  HOMANS,  No.  50,  Marlborough  Street. 


1805. 
David  Carlisle,  Printer,  Cambridge  Street, 


m 


CONTENTS. 


SERMON    L 

Page  9. 

MISTAKES  CONCERNING  THE  NUMBER   OF  THE 
RIGHTEOUS. 

Wot  ye  not  what  the  Scripture  faith  of  Elias  ?  How  he 
?naketh  inter ceffton  to  Godagainfi  Ifrael,  faying.  Lord, 
they  have  killed  thy  prophets,  and  digged  down  thine 
altars  ;  and  I  am  left  alone,  and  they  feek  my  life. 
But  what  faith  the  anfwer  of  God  unto  htm  ?  I  have 
referved  to  myfelf  feven  thoufand  men,  who  have  not 
bowedthe  knee  to  the  image  of  Baal. — Rom.  xi.2. — 4. 

SERMON    II. 

Page  29. 

THE  TRIUMPHS  OF  PATIENCE. 
Here  is  the  patience  of  the  faints.— Rey.  xiv.  12. 
SERMON    III. 

Page  46. 

VOWS  CALLED  TO  REMEMBRANCE. 

And  Godfaid  unto  Jacob,  Arife,  go  up  to  Bethel,  and 
dwell  there  ;  and  make  there  an  altar  unto  God,  that 
appeared  unto  thee  when  thou  fie ddeji  from  the  face  of 
Efau  thy  brother.  Then  Jacob  faid  unto  his  houfe^ 
hold,  and  to  all  that  were  with  him.  Put  away  the 
ftrange  Gods  that  are  among  you,  and  be  clean,  and 
Change  your  garments  :  and  let  us  arife,  and  go  up  to 
Bethel  ;  and  I  will  make  there  an  altar  unto  God, 
who  anfwer ed  me  in  the  day  of  my  difiref,  and  was 
with  me  in  the  way  which  Iwent.—Gm.  xxxva^S^S, 


4  CONTENTS* 

SERMON    IV. 

Page  68. 

THE  NATURE  OF  GENUINE  RELIGIOR 

And  I  will  give  them  one  hearty  and  I  will  put  a  new 
fpirit  within  you  :  and  I  will  take  the  Jiony  heart 
out  of  their  fie jh^  and  will  give  them  an  heart  offiejh  ; 
that  they  may  walk  in  my  fiatutes^  and  keep  mine  or^ 
dinances^  and  do  them  :  and  they  Jhall  be  my  people^ 
and  I  will  be  theit  God, — Ezekiel  xi*  19.  2S. 

SERMON    V. 

Page  89. 

THE  YOUNG  ADMONISHED. 
I  fear  the  Lord  from  my  youth, — ^1  Kings  xviii.  12. 

SERMON    VI. 

Page  113. 

THE    GOSPEL    DEMANDS    AND    DESERVES    AT- 
TENTION. 

If  any  man  have  ears  to  hear^  let  him  hear* — MARxiv.23. 
SERMON    VII. 

Page  133. 

THE  SUFFERINGS  OF  OUR  SAVIOUR  NECESSARY. 

For  it  became  him^for  whom  are  all  things^  and  by  whom 
are  all  things^  in  bringing  many  fons  unto  glory ^  to 
make  the  Captain  of  their  falvation  perfect  through 
fufferings. — Hebrews  ii.  10. 

SERMON     VIII. 

Page  155. 

THE  CONDEMNATION  OF  SELF-WILL. 
Should  it  be  according  to  thy  mind  .^— Job  xxxiv.  33* 


CONT'ENT*. 

SERMON     IX. 

Page  177. 

THE  SECURE  ALARMED. 
Woe  to  them  that  are  at  cafe  in  Zioiu^ — Amos  vi.  1. 

S  E  R  M  O  N     X. 

Page  202. 

ON  PROGRESS  IN  RELIGION. 

* — There  remaineth  yet  'very  iniich   land  to  he  poffe^ 
ed» — JosHUAxiii.  1. 

SERMON     XL 

Page  225. 

THE  PRIVILEGES  OF  THE  RIGHTEOUS. 

For  the  Lord  God  is  a  fun  and  Jhield  ;  the  Lord  will 
give  grace  and  glory  :  no  good  thing  will  he  withhold 
from  them  that  walk  uprightly. — ^Psalm  Ixxxiv.  11. 

SERMON    XIL 

Page  246. 

THE  CONDITION  OF  CHRISTIANS  IN  THE  WORLD. 

I  pray  not  that  thou  fhoiddeft  take  them  out  of  the  world., 
hut  that  thou  Jhoiddejl  keep  them  from  the  eviL — St. 
John  xvii.  15. 

SERMON     XIIL 

Page  269. 

CONCUPISCENCE  PUNISHED. 
And  there  went  forth  a  wind  from  the  Lord^  and  hr  ought 
quails  from  the  fea,  and  let  them  fall  hy  the  camp^ 
as  it  were  a  dafs  journey  on  this  fide ^  and  as  it  were 
a  day\  journey  on  the  other  fide^  round  ahout  the  camp., 
and  as  it  were  two  cubits  high  upon  the  face  of  the 


$  CONTENTS. 

earth.  \dnd  the  people  Jlood  up  all  that  day^  and  all 
that  nighty  and  all  the  next  day^  and  they  gathered 
the  quails :  he  that  gathered  leaji  gathered  ten  ho- 
?ners  ;  and  they /p  read  them  all  abroad  for  themf elves 
romid  about  the  camp.  And  while  the  flejh  was  yet 
between  their  teeth ^  ere  it  was  chewed^  the  wrath  of 
the  Lord  was  kindled  againft  the  people  ;  and  the 
Lord  f mote  the  people  with  a  very  great  plague.  And 
he  called  the  name  of  that  place  Kibroth-liattaaavah  : 
hecaufe  there  they  buried  the  people  that  luJhxL — 
Numbers  xi.  31 — 34. 

SERMON     XIV. 

Page  285. 
HOPE. 
And  hope  maketh  not  afhamed^  hecaufe  the  love  of  God  Is 
fhed  abroad  in  our  hearts^  by  the  Holy  Ghofl  which  is 
given  unto  us. — Romans  v.  5. 

SERMON     XV. 

Page  303. 

the'  parable  of  the  two  sons. 

What  think  ye  ?  A  certain  man  had  two  fins  ;  and  he 
came  to  the  firft^  andfaid.  Son,  go  work  to-day  in  my 
vineyard.  He  anfiuered  and  faid^  I  will  not  ;  but 
afterward  he  repented^  and  went.  And  he  came  to 
the  fecondy  and  faid  Ukewife.  And  he  anfwered^  and 
faid,  I  go^  Sir  ;  and  went  not.  Whether  of  them 
twain  did  the  will  of  his  father  ?  They  fay  unto  him^ 
the  firfi — Matthew  xxi,  28 — 31. 

SERMON     XVI. 

Page  322. 

CHRISTIAN  DILIGENCE. 

And  be  fides  this,  giving  all  diligence^  add  to  your  faith 
virtue  ;  and  to  virtue^  knowledge ;  and  to  knowledge^ 


CONTENTS.  7 

temperance ;  and  io  temperance^  patience  ;  and  to  pa- 
tience^ godlinefs  ;  and  to  godlinefs^  brotherly  kindnefs  ; 
and  to  brotherly  kindnefs^  charity, — 2  Peter,  i.  5 — 7. 

SERMON     XVII. 

.    Page  339. 

THE  ABIJSE  OF  DIVINE  FORBEARANCE. 

Becaufe  fentence  againjl  an  evil  work  is  ?iot  executed 
fpeedily  therefore  the  heart  of  the  fans  of  men  is  f  idly 
fet  in  them  to  do  eviL — Ecclesiastes  viii.  11. 

SERMON    XVIIL 

Page  335. 

ASSURANCE. 
In  this  the  children  of  God  are  manifefl^  and  the  children  of 

the  devil:  whofoever  doeth  not  right eoufnefs  is  notofGod^ 
neither  he  that  loveth  not  his  brother, — 1  JoHNiii.  10. 

SERMON     XIX. 

Page  370. 

DOMESTIC  HAPPINESS. 

The  voice  of  rejoicing  is  in  the  tabernacles  of  the  righte- 
ous,— Psalm  cxviii.  15, 

S  E  R  M  O  N     XX. 

Page  388. 

HAPPINESS  IN  DEATH. 

Forfo  an  entrance  fn all  be  minijlered  unto  you  abundant- 
ly^ into  the  everlafiing  kingdom  of  our  Lord  and  Sa- 
viour Jefus  Chri/L — 2  Peter  i.  1 1. 

SERMON    XXI. 

Page  404. 

SERVICE  DONE  FOR  GOD  REWARDED. 
y^nd  it  came  to  pafs  in  the  fevm  and  twentieth  year^  in 


S  CONTENIS. 

ihefirji  months  in  the  Jirjl  day  of  the  mouthy  the  iv<yrd 
of  the  Lord  came  unto  me ^  faying^  Son  of  man^  Nebu- 
chddrczzar^  king  of  Babylon^  caufed  his  army  to  ferve 
a  great  fervice  againji  Tyriis  :  every  head  was  made 
bald,  and  every  fhoulder  was  peeled  ;  yet  had  he  no 
wages,  nor  his  army  for  Tyrus,  for  the  fervice  that  he 
had  ferved  againji  it :  therefore  thus  faith  the  Lord 
God,  Behold  I  will  give  the  land  of  Egypt  tmto  Nebu^ 
chadrezzar  king  of  Babylon  ;  and  he  fhall  take  her 
multitude,  and  take  her  fpoil,  and  take  her  prey  ;  and 
it  fhall  be  the  wages  for  his  army.  1  have  given  hi?n 
the  land  of  Egypt  for  his  labour  wherewith  he  ferved 
againjt  it,  becaufe  they  wrought  for  me,  faith  the  Lord 
God, — EzEKiEL  xxix.  17 — 20. 

SERMON     XXIL 

Page  420. 

THE  DISAPPOINTMENTS  OF  LIFE. 
Then  I  faid,  I  fhall  die  in  my  nejl, — Joii  xxix.  18. 

SERMON     XXIIL 

Page  438. 

NEUTRALITY  IN  RELIGION  EXPOSED. 
^0  vian  can  ferve  tz(jo  majlers  ;  for  cither  he  will  hate 
the  one,  and  love  the  other  ;  or  elfe  he  will  hold  to  the 
one,  and  defpife  the  other.     Tie  cannot  ferve  God  and 
mammon, — Matthew  vi.  24.  , 

SERMON     XXIV. 

Page  458. 

THE  FAMILY  OF  OUR  LORD. 

And  he  ftr etched  forth  his  hand  toward  his  difciplesy 
and  faid.  Behold  my  mother  and  my  brethren  !  for 
whofoever  fhall  do  the  will  of  my  Father  which  is  in 
heaven,  the  fame  is  my  brother,  and  fifter,  and  viQth- 
cr, — Matthew  xii.  49,  50. 


SERMON       I. 


MISTAKES  CONCERNING  THE  NUMBER  OF 
THE  RIGHTEOUS, 


Rom.  xi.  2 — 4. 

Wot  ye  not  what  the  fcripture  faith  of  Eli  as  ?  How  he 
maketh  inter ceffion  to  God againft  If rael^  faying^  Lordy 
they  have  killed  thy  prophets^  and  digged  down  thine 
altars  ;  and  I  am  left  alone ^  and  they  feek  my  life. 
But  what  faith  the  anfwer  of  God  unto  him  ^  I  have 
referved  to  my f elf  feven  thoufand  men^  who  have  not 
bowed  the  knee  to  the  image  of  BaaL 

W  HO  can  underftand  his  errors  ?" 
How  numerous,  how  various,  how  oppofite  to  each 
other,  are  the  miflakes  of  mankind  !  The  lives  and 
the  language  of  many  feem  to  imply  a  full  perfuafion, 
that  there  is  very  little  evil  in  fm ;  that  the  difficulties 
of  religion  are  by  no  means  great ;  that  it  is  an  eafy 
thing  to  be  a  chriflian  ;  that  if  there  be  a  hell,  few  are 
wicked  enough  to  be  turned  into  it ;  and  that  the  gen- 
erality of  our  fellow  creatures  are  in  a  fair  way  for 
heaven.  This  perfuafion  is  as  falfe  as  it  is  fatal. 
"  Enter  ye  in  at  the  ft  rait  gate  :  for  wide  is  the  gate, 
"  and  broad  is  the  way  which  leadeth  to  deftrudion, 

B 


10  Mijiakes  conm-ning  the  |]Ser.  i. 

"  and  many  there  be  which  go  in  thereat  :  becaufe 
'•  flrait  is  the  gate,  and  narrow  is  the  way  that  leadeth 
"  unto  Hfe,  and  few  there  be  that  find  it." 

It  is  poflible,  however,  to  fall  into  another  extreme, 
and  to  draw  an  unwarrantable  conclufion  refpe^ting 
the  ftate  of  religion,  and  the  number  of  its  adherents  ; 
and  even  wife  men,  and  good  men,  are  liable  to  this, 
"  Wot  ye  not  what  the  fcripture  faith  of  Elias  ?  how 
"  he  maketh  intercelTion  to  God  againft  Ifrael,  faying, 
"  Lord,  they  have  killed  thy  prophets,  and  digged 
"  down  thine  altars  ;  and  I  am  left  alone,  and  they 
"  feek  my  life.  But  what  faith  the  anfwer  of  God 
"  unto  liim  ?  I  have  referved  to  myfelf  feven  thoufand 
"  men,  who  have  not  bowed  the  knee  to  the  image 
"  of  Baal." 

We  are  going  then  to  examine  the  opinion  that 
reduces  the  number  of  the  righteous.  We  ftiall  lay 
open  the  various  fources  from  which  it  proceeds,  and 
by  difcovering  the  caufe,  v/e  (hall  prefcribe  the  cure. 

Sometimes  we  draw  the  conclufion  from  the  pe- 
culiar STATE  OF  OUR  OWN  MINDS.  By  the  Indif- 
pofition  of  the  body,  or  the  depreffion  of  the  anima! 
fpirits,  our  minds  are  foon  affeded  ;  we  become  fad, 
gloomy,  peevifh,  fufpicious.  In  this  fituation  our 
minds  are  unhinged,  and  eafdy  receive  a  falling  mo- 
tion ;  we  are  more  alive  to  the  influence  of  fear  than 
hope  ;  the  darker  the  intelligence,  the  more  credible  \ 
one  diredion  is  given  to  every  occurrence,  and  the 
invariable  inference  is,  "  all  thefe  things  are  againfl 
''  me."  Andfuchfeems  to  have  been  the  condition 
of  Elijah.  His  langimge  betrays  acrimony,  petulancy, 
and  defpair. 


S  E  R .  1 .  ]  Number  of  the  Right etms .  1 1 

Sometimes  we  are  led  to  this  refledion,  by  ob^e  r v- 

ING  MULTIPLIED  INSTANCE^  OF  FALSE  PROFESSION. 

Thefe  are  to  be  found  in  every  period  of  the  church  : 
our  own  age  abounds  with  them,  and  fome  of  thefe 
unhappy  charaders  excite  our  furprife,  as  well  as  our 
forrow.     They  promifed  fair  ;  they  "  did  many  won- 
derful things"  ;  for  a  while  they  bore  cheerfully  "  the 
"  reproach  of  the  crofs  ;*'  they  pafled  us  on  the  road, 
and  reproved  the  lluggifhnefs  of  our  fteps.     By  and 
by  we  met  them  on  their  return,  laughing  at  that 
which    once  made  them  tremble,  and  loathing  that 
which  was  once  efteemed  by  them  like  life  from  the 
dead.      Our   entreaties   were  defpifed  ;  as  far  as  the 
eye  could  re^ch,  we  watched  them  with  tears  and 
alarnl ;  fat  down  "  dffcouraged  becaufe  of  the  way," 
and  "  faid  in  our  hafte  all  men  are  liars."-^-"  Take 
"ye  heed  every  one  of  his  neighbour,  and  truft  ye  not 
**  in  any  brother  :  for  eve  r y  brother  will  utterly  fup- 
*'  plant,  and   every  neighbour  will  walk  with  llan- 
*^  ders."     But  it  was  in  our  hafte  we  faid  this  ;  it  was  a 
rafh  conclufion.     What,  becaufe  there  is  counterfeit 
coin,  is  there  no  genuine  gold  ?  Were  all  the  difciples 
falfe,  becaufe  one  of  them  was  a  devil  ?  "  They  went 
*'  out  from  us,  but  they  were  not  of  us  :  for  i^i  they 
^  had  been  of  us,  they  would  no  doubt  have  continued 
'^^  with  us  :  but  they  went  out  that  it  might  be  made 
"  manifefl  they  were  not  all  of  us."     But,  alas  !  the 
falling  ftar  ftrikes  evei^   eye,  while   few  obferve  the 
fixed  and  the   regular  orbs.     The  apoftacy  of  one 
pretender  often  excites  more  attention  than  the  lives 
of  many  folid  and  fteady  chriftians.     They  who  would 
never  mention  the  excellencies  of  profelTors,  will  be 


12  Miftahes  concerning  the  [Ser,  i. 

forward  enough  to  publifh  their  difgrace.  It  gratifies 
the  malignity  of  thofe  who  only  wait  for  our  halting, 
and  occafions  a  triumph  in  the  enemy's  camp  :  "  aha  ! 
"  aha  !  fo  would  we  have  it." 

The  inference  is  ftill  more  frequently  derived  from 
the  RIGHTEOUS  THEMSELVES.  There  are  five  things 
which  will  be  found  to  have  their  influence  in  produ- 
cing it  :  THE  OBSCURITY  OF  THEIR  STATIONS  ;  THE 
DIFFIDENCE  OF  THEIR  DISPOSITIONS  ;  THE  MANNER 
OF  THEIR  CONVERSION  ;    THE  DIVERSITY  OF    THEIR 

OPINIONS,    and    the    imperfections    of    their 

CHARACTER. 

I.  The  obscurity  of  the  stations  in  which 
many  of  the  righteous  are  placed,  hides  them  from  ob- 
fervation.  When  the  rich  and  the  honourable  become 
pious,  they  are  not  long  concealed.  A  thoufand  eyes 
are  drawn  towards  the  elevation  ;.  the  eminence  of 
their  condition  caufes  their  virtues  to  fhine  like  the  re- 
flection of  the  fun  from  the  tops  of  high  mountains, 
feen  by  many,  and  from  afar.  They  are  like  a  city 
fet  on  a  hill,  which  cannot  be  hid.  But  much  more 
religion  than  is  neceflary  to  canonize  them,  would  be 
even  unobferved  among  the  fhades  of  poverty,  and  in 
the  common  operations  of  life.  Here  perfons  have  httle 
opportunity  or  ability  to  difplay  their  character  ;  they 
are  often  fan£tified  and  removed,  unknown  to  any  but 
a  few  neighbours  involved  in  the  fame  indigence. 
Their  excellencies  are  of  the  common,  fober,  unfplen- 
did  kind  ;  or  if  they  poflTefs  thofe  virtues  which  difl:in- 
guifli  and  flirike,  they  are  rendered  incapable  of  exer- 
cifing  them  by  their  circumftances.    Courage  demands 


Ser.  I.]  Number  of  the  Righteous,  15 

danger.  Where  there  is  no  dignity,  there  can  be  no 
condefcenfion.  Where  there  are  no  diflinclions  to 
ehite,  humility  cannot  (liine ;  and  where  there  is 
nothing  to  give,  benevolence  cannot  appear.  God 
indeed  "  looketh  to  the  heart,"  and  "  where  there  is 
*•'  firft  a  wilUng  inind,  it  is  accepted  according  to  what 
"  a  man  hath,  and  not  according  to  what  he  has  not." 
In  forming  his  eftimate  of  the  fervices  of  his  people, 
he  confiders  not  only  what  they  do,  but  what  they 
wiih  to  do.  He  fees  many  a  benefaftor  where  there  is 
nothing  done,  many  a  martyr  where  there  is  nothing 
fuifered.  But  we  can  only  know  them  by  "  their 
"  fruits  :"  and  their  good  works,  as  far  as  they  are 
obfervable,  are  few  ;  their  principles,  however  well 
eftablifhed,  are  checked  and  limited,  both  in  their  effed 
and  difcovery.  Such  are  God's  "  hidden  ones  ;" 
hidden  by  the  obfcurity  of  their  fituations,  and  the 
reftridtions  of  their  circumftances  ;  they  are  candles, 
but  candles  put  under  bufliels. 

The  poor  are  too  generally  overlooked,  whereas  by 
chriftians  they  fhould  be  principally  regarded.  The 
difpenfation  of  the  gofpel  is  peculiarly  their  privilege  ; 
the  mod  extenfive  provinces  of  religion  are  occupied 
by  them,  and  were  we  to  open  a  more  familiar  inter- 
courfe  with  them,  it  would  often  recSlify  our  miflakes. 
All  exertions  to  render  the  great  religious  have 
hitherto  proved  ineffedual ;  and  the  bible  holds  forth 
a  language,  fufficient  to  fill  all  thofe  who  aim  at  their 
converfion  with  defpair.  Few  comparatively  are  called 
from  the  higher  orders  of  fociety.  He  who  was  poor 
himfelf,  whofe  kingdom  is  not  of  this  world,  and  of 
whom  it  wasjaid,  "  have  any  of  the  rulers  believed  on 


14  Mijiakes  concerning  theA  [Ser.  i. 

"  him  ?*'  generally  feleds  his  followers  from  the  low- 
er ranks  of  life  ;  and  there  we  are  to  feek  them.  "I 
"  am  left  alone!*'  But  perhaps,  complaining  prophet, 
you  have  been  only  at  court ;  walking  through  palaces 
or  manfions  ;  examining  the  high  places  of  the  earth. 
"  What  doft  thou  here,  Elijah  ?"  Who  led  thee  here 
in  fearch  of  religion  ?  "  Not  many  wife  men  after 
*' the  flefli,  not  many  mighty,  not  many  noble  are 
"  called.'*  "  How  can  ye  believe  who  receive  honour 
"  one  of  another,  and  feek  not  the  honour  that  cometh 
"  from  God  only  ?"  "  Hbw  hardly  fhall  they  that 
"  have  riches  enter  into  the  kingdom  of  heaven  1  it  is 
"  eafier  for  a  camel  to  go  through  the  eye  of  a  needle, 
"  than  for  a  rich  man  to  enter  into  the  kingdom  of 
"God."  The  voice  of  Heaven  calls  you  away  from 
the  "  gold  ring,  and  the  goodly  clothing."  "  Hearken, 
"  my  beloved  brethren,  hath  not  God  chofen  the  poor 
"  of  this  world,  rich  in  faith,  and  heirs  of  the  kingdom 
"  which  he  hath  promifed  to  them  that  love  him  ?*' 
Follow  him.  He  will  lead  you  in  another  diredtion. 
Go  through  yonder  village  ;  mingle  with  the  poor  and 
needy.  Their  neceffities  have  compelled  them  to  feek 
relief  and  folace  in  religion,  and  they  have  found  them 
there.  Enter  that  cottage  :  "  The  voice  of  rejoicing 
"  and  of  falvation  is  in  the  tabernacle  of  the  righteous." 
"Better  is  a  dinner  of  herbs  where  love  is,  than  a 
"  flailed  ox  with  hatred  and  ftrife."  "  A  little  that  a 
*'  righteous  man  hath,  isbetter  than  the  riches  of  many 
"  wicked."  Enter  yonder  fanduary  :  the  common 
people  hear  him  gladly.  The  congregation  withdraws. 
Obferve  thofe  who  approach  and  aflemble  around  the 
table  of  the  Lord,     Ah  !  well  fays  God  in  the  Ian- 


Ser.  i.]  Nimber  of  the  Righteous.  15 

guage  of  prophecy,  "  I  will  leave  in  the  midit  of  thee 
"  an  afflided  and  poor  people,  and  they  (hall  truft 
"  in  the  name  of  tlie  Lord.'' 

II.  A  TIMID  DISPOSITION  conceals  many.  A  bold 
mind  will  foon  obtrude  a  man  into  notice  ;  he  will 
fignalize  himfelf  by  his  forwardnefs  on  every  occafion  ; 
he  will  be  the  firfl  to  fpeak,  and  to  acl.  Eager  to  en- 
gage in  every  duty,  and  always  talking  on  religious 
themes,  many  will  remark  him  as  a  lively  foul,  and 
fay,  "  come,  behold  his  zeal  for  the  Lord  of  hofls." 

We  will  not  deny  that  this  difpofition  may  fome- 
times  be  conneded  with  fmcerity  ;  but  inftances  of 
an  oppofite  nature  are  much  more  common,  and  a 
mind  dealing  in  profeflions,  and  fond  of  publicity,  is 
generally,  and  defervedly  to  be  fufpeded.  It  has 
been  juftly  obferved,  that  when  of  old  the  angels  de- 
fcended,  they  alTumed  the  form  and  likenefs  of  men ; 
but  when  Satan  appeared,  he  transformed  himfelf  into 
an  angel  of  light.  The  pretender  exceeds  the  real 
chara£ler ;  the  ador  furpaifes  nature,  and  goes  be- 
yond life.  Where  a  man  regards  fhow  onjy,  he  can 
afford  to  be  more  expenfive  and  magnificent  in  appear- 
ances, than  thofe  who  are  concerned  for  the  reality. 
Empty  veffels  found  loudeft ;  religion  runs  along  like 
a  river,  noifelefs  in  proportion  as  it  is  deep. 

True  piety  affeds  no  unnecelTary  expofure  ;  its 
voice  is  not  heard  in  the  ftreet  ;  it  does  not  found  a 
trumpet  before  it  ;  the  left  hand  knows  not  what  the 
right  hand  doeth.  It  rather  eludes  public  obfervation, 
and  retires  from  the  applaufe  of  the  multitude.  It 
does  not  aft  to  be  feen  of  men,  or  to  make  affair  Ihow 


16  Mifiakes  concerning  the  [Ser.  i. 

of  fanclity.  The  chriilian  is  more  concerned  to  be 
good,  than  to  appear  fo.  His  religion  is  commonly 
attended  with  diffidence  and  felf  fufpicion  ;  he  hides 
his  feelings,  and  makes  many  anxious  inquiries  before 
he  can  venture  to  fay,  *^' come  unto  me,  all  ye  that 
"  fear  God,  and  I  will  tell  you  what  he  hath  done  for 
^'  my  foul/'  Baxter,  fpeaking  of  Lord  Chief  Juftice 
Hale,  tells  us  he  had  once  entertained  fears  left  he  had 
been  too  little  for  the  experimental  part  of  religion, 
fuch  as  prayer,  and  meditation,  and  fpiritual  war* 
fare  ;  becaufe  he  had  feldom  mentioned  fuch  fubje6ls 
in  relation  to  his  own  feelings ;  but  he  found  after- 
wards that  this  reluctance  arofe  from  his  averfenefs  to 
hypocrify,  of  which  in  his  day  he  had  feen  fo  many 
inftances. 

It  is  our  duty  to  make  a  profeffion  of  religion,  and 
unite  ourfelves  with  fome  body  of  chriftians,  to  walk 
in  the  faith  and  order  of  the  gofpel.  But  w^e  fhould 
do  wrong  to  condemn  all  thofe  who  decline  it.  Many 
are  held  back  for  a  confiderable  time  by  painful  ap- 
prehenfions.  Jealous  over  their  own  hearts,  and  con- 
cerned left  they  fhould  be  found  deceivers,  they  dare 
not  come  forward,  and  venture  on  fo  ferious  an  a6l, 
as  by  a  public  furrender  to  join  themfelves  to  the 
church  of  the  living  God  ;  and  it  is  to  be  lamented, 
that  in  many  cafes  this  timidity  is  increafed  by  the 
fevere,  unfcriptural  methods  of  admitting  people  to 
the  table  of  communion.  In  the  great  day,  when  the 
fecrets  of  all  hearts  are  made  manifeft,  we  fhall  fee  ma- 
ny afecret,  filent,  unobferved  follower  of  Chrift  exalted 
at  the  right  hand  ;  while  many  a  noify  profeflbr  of 
religion  -will  be  thruft  down  to  hell,  for  want  of  that 


Ser.  1.3  Number  of  the  Righteous.  17 

truth  and  fincerity  which  are  efTentially  neceffary  to 
the  chriflian  charader,  and  to  gofpel  worfhip. 

To  this  we  may  add  another  fear.  We  fee  it  exem- 
pHfied  in  Nicodemus,  who  came  to  Jefus  by  night 
for  fear  of  the  Jews.  Had  many  feen  him  at  the  com- 
mencement of  his  rehgious  courfe,  they  would  have 
condemned  him  ;  neverthelefs  he  gave  at  lafl  the 
cleared  proof  of  his  attachment,  by  coming  forward 
when  his  own  difciples  forfook  him,  and  acknowl- 
edging a  fuffering  Redeemer  ;  and  there  may  be 
many  in  fimilar  circumftances  :  repreffed  and  con- 
cealed for  a  time  by  their  fituations  and  connections. 
I  do  not  praife  them  in  this.  It  is  their  duty  unquef- 
tionably  to  "  go  forth  to  him  without  the  camp  bear- 
'^  ing  his  reproach."  I  only  ftate  a  fad  which  has  an 
influence  on  our  fubject. 

III.  The  manner  in  which  fome  of  the  people  of 
God  are  called  by  divine  grace,  renders  them  lefs 
obfervable.  I  hope  I  need  not  prove,  that  in  order  to 
the  exiftence  of  genuine  religion  in  the  foul,  there  is 
abfolutely  neceflary  a  change  which  will  embody  the 
various  reprefentations  given  of  it  in  the  fcriptures. 
"  Except  ye  be  converted,  and  become  as  little  chil- 
*•'  dren,  ye  fhall  ifl  no  cafe  enter  into  the\  kingdom  of 
"  heaven."  "  Ye  muft  be  born  again."  "  If  any 
*'  man  be  in  Chrift,  he  is  a  new  creature  ;  old  things 
"  are  paffed  away,  and  behold  all  things  are  become 
*'  new."  In  fuch  awful  and  decifive  terms  do  the 
facred  penmen  fpeak  of  the  renovation  of  our  natures, 
as  effential  to  our  happinefs  and  our  hope  ;  and  this 
change  in  all  the  fubjeds  of  divine  grace  is  equally 
C 


18  Mijiakes  ccncernhig  the  [Ser.  i, 

real,  but  not  equally  perceptible,  either  to  themfelves 
or  others.  When  a  man  is  fuddenly  flopped  in  his 
mad  career,  and  turned  from  a  notorious  and  profli- 
gate courfe  of  hfe  ;  when  the  drunkard  becomes  fober, 
the  fwearer  learns  to  fear  an  oath,  and  the  fabbath 
breaker  goes  v/ith  the  multitude  to  keep  holy  day  ; 
all  muft  take  knowledge  of  him  ;  the  effe6l  is  ftriking, 
the  world  wonders,  and  the  church  exclaims,  "  who 
''  hath  begotten  me  thefe  !  thefe,  where  had  they 
"  been  !''  But  the  work  is  not  always  fo  diltinguifh- 
able.  \¥hen  the  fubje<5t  of  it  is  moral ;  blefled  with 
a  pious  education ;  trained  up  under  the  means  of 
grace  ;  the  change  is  much  lefs  vifible.  He  avoids 
the  fame  vices  as  before  j  performs  the  fame  duties  as 
before,  only  from  other  principles  and  motives,  with 
other  views  and  difpofitions ;  but  thefe  fall  not  under 
our  obfervation. 

Many  are  too  prone  to  look  for  a  converfion,  always 
uniform,  not  only  in  its  effects,  but  in  its  operation, 
and  too  much  bordering  on  the  miraculous.  The 
foul  muft  be  exceedingly  terrified  with  fear  ;  then  over- 
whelmed with  anguifh  ;  then  plunged  into  defpair  ; 
then  fuddenly  filled  v/ith  hope,  and  peace,  and  joy  ; 
and  the  perfon  mufl  be  able  to  determine  the  day  on 
which,  and  the  fermon,  or  the  pr"dence  by  which 
the  change  was  wrought.  But  this  is  by  no  means 
neceflTarily,  or  generally  the  cafe.  There  is  a  variety  in 
the  temperaments  and  habits  of  men,  and  in  the  meth- 
ods employed  to  bring  them  to  repentance.  And  we 
fhould  remember  that  there  are  "  differences  of  ad- 
''  miniftration,  but  the  fame  Lord  ;'*  that  often  he 
prefers  to  the  earthquake,  the  wind  and  the  fire  \  the 


S>:  R.  I.]  Number  of  the  Righteous.  19 

linall  ftiil  voice ;  that  he  can  draw  by  the  cords  of  love, 
and  the  bands  of  a  man  ;  that  he  can  work  as  effeaually 
by  flow,  as  by  inflantaneous  exertion  ;  and  that  he  can 
change  the  foul  in  a  manner  fo  gradual  and  mild,  as 
to  be  fcarcely  difcernible  to  any,  but  the  glorious  Au- 
thor. And  here,  my  brethren,  we  are  furniflied  with 
evidence  from  analogy.  In  natur^^^  fome  of  God's 
works  infenfibly  iffue  in  others  ;  and  it  is  impoffible 
for  us  to  draw  the  line  of  diftindion.  "  The  path  of 
"  the  juft  is  as  the  ihining  light,  which  fhineth  more 
"  and  more  unto  the  period  day.''  But  who  can  afcer- 
tain  which  ray  begins,  or  which  ends  the  dawn  ?  If 
you  are  unable  to  trace  the  procefs  of  the  divine  life, 
judge  by  the  refult.  When  you  perceive  the  effeds 
of  converfion,  never  quellion  the  caufe.  ^  And  if  per- 
plexed by  a  number  of  circumilantial  inquiries,  be 
fatisfied  if  you  are  able  to  fay,  '-  one  thing  I  know, 
"  that  whereas  I  was  once  blind.now  I  fee.'' 

IV.  The  difference  of  opinion  which  prevails 
among  chriftians, has  frequently  occafioned  a  diminution 
of  their  number.  Indeed  the  readied  way  in  the  world 
to  thin  heaven  and  replenifh  the  regions  of  hell,  is  to 
call  in  the  fpirit  of  ifeotry.  This  will  immediately  ar- 
raign, and  condemn,  and  execute  all  that  do  not  bow 
down  and  worfhip  the  image  of  our  idolatry.  PoffefT- 
ing  exclufive  prerogative,  it  rejeds  every  other  claim  ; 
'^  ftand  by,  I  am  '  founder'  than  thou."  "  The  temple 
"  of  the  Lord;  the  temple- of  the  Lord,  the  temple  of 
"the  Lord  are  we  1"  How  many  of  the  dead  has  this 
intolerance  fentenced  to  eternal  mifery,  who  will  fhine 
forever  as  liars  in  the  kingdom  of  our  Father  !  How 


20  Miftakes  concerning  the  [Ser.  j. 

many  living  charaders  does  it  reprobate  as  enemies  to 
the  crofs  of  Chrift,  who  are  placing  in  it  all  their  glory. 
No  wonder  if  under  the  influence  of  this  confuming 
zeal,  we  form  leflening  views  of  the  number  of  the 
faved.  "  I  only  am  left."  Yes-,  they  are  few  indeed,  if 
none  belong  to  them  that  do  not  belong  to  your  party  ; 
that  do  not  fee  ^Ath.  your  eyes  ;  that  do  not  believe 
election  with  you,  or  univerfal  redemption  with  you  ; 
that  do  not  worfhip  under  a  fleeple  wdth  you,  or  in  a 
meeting  with  you ;  that  are  not  dipped  with  you,  or 
fprinkled  with  you.  But  hereafter  we  fhall  find  that 
the  righteous  were  not  fo  circumfcribed,  when  we  fhall 
fee  "  many  coming  from  the  eaft,  and  from  the  weft, 
"from  the  north,  and  from  the  fouth,  to  fit  down 
"  with  Abraham^  Ifaac,  and  Jacob,  in  the  kingdom  of 
"^  heaven." 

Do  I  plead  for  an  exceflive  candour  ?  The  candour 
which  regards  all  fentiments  alike,  and  confiders  no 
error  as  deftrudive,  is  no  virtue.  It  is  the  offspring  of 
ignorance,  of  infenfibility,  and  of  cold  indifference. 
The  blind  do  not  perceive  the  difference  of  colours  ; 
the  dead  never  difpute  ;  ice,  as  it  congeals,  aggregates 
all  bodies  within  its  reach,  however  heterogeneous 
their  quality.  Every  virtue  has  iHrtain  bounds,  and 
whenit  exceeds  them,  it  becomes  a  vice ;  for  the  laftftep 
of  a  virtue,  and  the  firfl  ftep  of  a  vice,  are  contiguous. 

But  furely  it  isno  wildnefs  of  candour,  that  leads  us 
to  give  the  liberty  we  take  ;  that  fuffers  a  man  to  think 
for  himfelf  unawed  ;  and  that  concludes  he  may  be  a 
follower  of  God,  though  he  follow  not  with  us.  Why 
{hould  we  hefitat-e  to  confider  a  man  a  chriflian,  when 
we  fee  him  abhorring  and  forfaking  fin  ;  hungering^ 


Ser.  I.]  Number  of-tJje  Righteous,  31 

and  thirftiiig  after  righteoufnefs  ;  diligent  in  approach- 
ing unto  God  ;  walking  ''  in  newnefs  of  life  ;''  and 
difeovering  a  fpirituality  of  temper,  a  difpofition  for 
devotion,  a  deadnefs  to  the  world,  a  benevolence,  a 
liberality,  fuch  as  we  feldom  find  in  thofe  high  toned 
dGdrinalifls,  who  regard  themfelvcs  as  the  only  advo- 
cates for  free  grace  ?  And  by  the  way,  it  is  not  a 
fyftem  of  notions,  however  good,  or  a  judgment  in  di- 
vine things,  however  clear.,  that  will  conflitute  a  chrif- 
tia-n.  It  is  a  transformation  by  the  renewing  of  the 
mind  ;  it  is  a  putting  "  off  the  old  man  with  his  deeds^ 
"  and  putting  on  the  new  man,  which  after  God  is 
"  created  in  righteoufnefs  and  true  holinefs  j"  it  i« 
walking  "  even  as  he  walked." — "  If  any  man  have 
*^  not  the  fpirit  of  Chrifl,  he  is  none  of  his." 

And  to  pafs  to  the  oppofite  fide,  we  fliould  alfo  re^ 
member,  that  men  do  not  always  live  according  to  the 
natural  tendency  and  confequences  of  their  creeds 
Some  hold  fentiments  very  injurious  to  holinefs,  who 
are  not  wicked  men ;  their  hearts  are  better  than 
their  opinions  ;  their  principles  give  their  confciences 
a  liberty  to  fm,  which  they  refufe  to  take  ;  and  their 
practice  is  adorned  with  good  works,  which  their  fyf- 
tem by  no  means  requires.  No  one  can  imagine  that 
I  mention  this  with  a  view  to  countenance,  or  palliate 
the  adoption  of  fuch  fentiments.  They  blafpheme  eve- 
ry line  in  the  bible,  and  are  always  injurious  in  a  de- 
gree ;  but  where  they  happen  to  fall  in  v/ith  a  love  of 
fin,  the  efF«6;  is  dreadful ;  where  fuch  a  poifonous 
infufion  ie  irftbibed,  and  not  counteracted  by  a  fmgis^ 
lar  potency  of  conftitution,  the  confequence  is  certain 
death. 


22  -  Miflakes  concerning  the  [Ser.  i. 

Finally;  many  are  excluded  from  the  number 
of  the  righteous  by  practical    imperfections. 
There  is  a  blemifli  in  every  duty,  a  deficiency  in  every 
grace,  a  mixture  in  every  character  ;  and  if  none  are 
to  be  confidered  as  the  people  of  God,  who  are  not 
free  from  infirmity,  you  will  eafily  be  induced  to  take 
up  the  language,  "  I  am  left  alone  ;'*   for  who  can  fay, 
"  I  have  made  my  heart  clean,  I  am  pure  from  my 
"  fin  ;"  "■'  I  have  attained,  I  am  already  perfect."    The 
bed  of  men  are  but  men  at  the  beft.    "  I  am  left  alone." 
Nay,  Elijah,  you  are  not  left.     Even  you  are  "  a  man 
"  of  like  pafiions  as  v/e  are."  With  all  your  miraculous 
endowments,  and  religious  attainments,  you  difcovered 
the  fame  natural  feelings,  the  fame  moral  defeds.  You 
feared  Jezebel,  fled  difmayed  from  your  work,  impa- 
tiently demanded  to  die,  and    drew  a  very    erroneous 
and  unworthy  conclufion  refpedling  the  true  worihip- 
pers  of  God.     Yea,  there  never  was  one   left  ;  for 
to  which  of  the  faints  will  you  turn  ?    To  Abraham  ? 
he  denies  his  wife  in  Gerar.     To  Mofes  ?    he   fpake 
"  unadvifably  with  his  lips."    To  Job  ?    he  curfes  the 
day  of  his  birth.     To  Peter  ?    he  abjures  his  Lord.7  I 
know  I  tread  on  dangerous  ground.     The  Antinomian 
drunkard  may  call  in  Noah  as  his  companion  ;  and 
the  unclean,  who  turn  the  grace  of  God  into  lafdviouf- 
nefs,  may   plead  the  example    of  David's  adultery. 
They  may  hope  where  they    fhould  fear ;    take  for 
encouragement  what  was  only  given  for  caution  ;  and 
refemble  thofe  in  their  fall,  whofe  repentance  they  will 
never  imitate.     And   "  thinkeft  thou,  O  man,  who 
^'  doeft  fuch  things,  to  efcape  the  judgment  of  God  ?" 
Inftead  of  raifing  thee  up  like  thefe  good  men,  as  a 


Ser.  I.]  Number  of  the  Righteous,  23 

monument  of  mercy  to  future  generations,  he  will 
harden  thee  into  a  pillar  of  fait. 

God  forbid  we  fhould  plead  for  fm  j  but  let 
us  not  Ihun  to  declare  a  truth,  for  fear  of  a  poffible 
abule  of  it.  Severe  in  judging  ourfelves,  let  us  en- 
deavour to  judge  favourably  of  others,  and  place  before 
our  minds  every  confideration  tending  to  aid  that 
charity  w^hich  "  thinketh  no  evil,  believing  all  things, 
"  hoping  all  things,  enduring  all  things." 

— That  we  are  to  learn  of  One,  who  will  not  break 
a  bruifed  reed,  or  quench  the  fmoaking  flax,  till  he 
bring  forth  judgment  unto  victory. — That  there  is  a 
day  of  fmall  things,  which  we  are  not  to  defpife.  That 
grace  corre£ts,  but  does  not  eradicate  nature ;  fubdues, 
but  does  not  extinguifh  the  paflions  ;  forms  us  chrif- 
tians,  but  leaves  us  men. — That  there  are  inequaUties 
among  the  righteous  ;  that  the  good  ground  yielded 
in  varied  proportions,  fome  a  hundred  fold,  fome 
fixty,  fome  thirty. — That  a  prevailing  holy  difpofition 
may  have  exceptions,  and  that  a  fingle  adion  is  not  to 
be  pleaded  againft  a  long  continued  practice. — That 
perfons  who  would  abandon  an  unlawful  purfuit,  the 
moment  they  were  convinced  of  its  impropriety,  may 
continue  in  it  for  a  time,  for  w^ant  of  knowledge  or 
reflexion. — That  as  w^e  entertain  a  confidence  in  our 
own  falvation,  though  confcious  of  num.berlefs  im- 
perfedlions,  we  fhould  not  require  perfection  of  others. 
— ^That  our  failures,  though  not  as  grofs,  may  be  as 
guilty  as  thofe  of  our  brethren  ; — and,  that  we  may 
fometimes  entertain  a  hope  which  we  are  afraid  to 
publifh,  and  believe  that  fome  are  in  the  way  to 
heaven,  whofe  fafe  arrival  there,  we  truft,  will  never 
be  known  in  this  world. 


^  Miflakes  concerning  the  [SeRo  i. 

My  brethren,  in  our  application  of  this  fubjed,  let 
us  FIRST  remark  the  ufe  the  apoftle  makes  of  it. 
"  Even  fo  then  at  this  prefent  time  alfo  there  is  a  rem- 
"  nant  according  X.o  the  eiedion  of  grace."  God 
never  leaves  himfelf  without  witnefs.  He  has  always 
inftruments  to  carry  on  his  caufe,  and  a  people  to 
fhow  forth  his  praife.  Thefe  are  the  pillars  of  a 
ftate  to  keep  it  from  falling ;  the  fait  of  the  earth  to 
preferve  it  from  corruption ;  the  light  of  the  world  to 
fecure  it  from  darknefs  ;  and  as  Efaias  faid  before, 
"  except  the  Lord  of  Sabbaoth  had  left  us  a  feed, 
**  we  had  been  as  Sodom,  and  been  made  like  unto 
"  Gomorrah.'*  Relinquiih  diminifhing  ideas  of  the 
divine  goodnefs  ;  "  his  mercies  are  over  all  his  works.'* 
Look  back  to  Calvary,  and  fee  Jefus  bearing  the 
fins  of  MANY  ;  fee  him  rifing  from  the  dead  to  receive 
*'  the  heathen  for  his  inheritance,  and  the  uttermoft 
"  parts  of  the  earth  for  his  poffeflion."  "  The  pleafure 
"  of  the  Lord  fhall  profper  in  his  hand  j"  "  he  fhali 
"  fee  of  the  travail  of  his  foul,  and  fhall  be  satisfied." 
Look  forward,  and  behold  "  a  great  multitude  which 
"  no  man  can  number,  of  all  nations,  and  kindreds, 
*'  and  people,  and  tongues."  Behold  even  now 
**  the  Captain  of  your  falvation  bringing  many  fons 
*'  unto  glory,"  and  no  longer  imagine  there  is  any 
danger  of  your  being  "  left  alone."  Rejoice,  ye 
friends  and  followers  of  the  Lamb  ;  you  belong  to 
no  fmall  family  ;  you  do  not  approach  the  throne  of 
grace  alone ;  you  are  not  alone  in  your  hopes  and 
your  pleafures,  or  your  ftruggles,  groans,  and  tears. 
Far  more  than  you  have  apprehended  are  on  *'  the 
"  Lord's  fide,"  attached  to  the  fame  Saviour,  travel- 


Ser.  I.]  Nu?nber  of  the  Righteous*  25 

ling  the  fame  road,  heirs  of  the  fame  "  grace  of  eter- 
"  nal  life.'* 

Secondly,  are  you  of  the  mimber  ?  For,  my  dear 
hearers,  it  is  of  little  importance  for  you  to  know  that 
many  will  enter  in,  if  you  are  excluded  :  "  there  (hall 
"  be  weeping  and  gnafhing  of  teeth,  when  ye  fhall  fee 
"  Abraham,  and  Ifaac,  and  Jacob,  and  all  the  prophets 
"  in  the  kingdom  of  God,  and  you  yourfelves  thruft 
"  out."  As  you  all  hope  to  efcape  this  dreadful  doom, 
it  behoves  you  to  examine  whether  your  confidence 
be  well  founded,  and  whether,  living  as  you  live,  the 
fcripture  juftifies  your  hope  of  heaven.  Who  then, 
you  afk,  will  be  faved  ?  Thofe  who  live  in  the  world, 
and  not  Hke  it  ;  thofe  who  "  have  no  fellcwfhip  with 
"  the  unfruitful  works  of  darknefs,  but  rather  reprove 
"  them  ;''  thofe  who  are  "  a  peculiar  people,  zeal- 
'^  ous  of  good  works."  It  is  the  character  here  given 
them  :  "I  have  referved  to  myfelf  feven  thoufand 
"  men,  who  have  not  bowed  the  knee  to  the 
"  image  of  BAAL."  And  this  was  the  reigning  fm  ; 
the  court,  the  city,  the  country,  all  followed  Baal  ; 
his  worfhip  was  univerfal.  My  brethren,  the  befl 
evidence  you  can  give  of  your  integrity,  is  freedom 
from  the  prevailing,  fafhionable  vices  and  follies  of 
the  times  and  places  in  which  you  live.  A  dead  filh 
can  fwim  wdth  the  ftream,  but  a  live  one  only  can 
fwim  againfl  it.  The  influence  of  one  man  over 
another,  is  truly  wonderful.  The  indi^dual  is  up- 
right ;  his  connections  give  him  all  his  wrong  bias. 
Alone,  he  forms  good  refolutions  ;  when  he  enters 
the  world  they  are  broken,  "  like  as  a  thread  of  tow 
*'  is  broken  when  it  toucheth  the  fire,"  It  is  not 
D 


'Jb  Mi/lakes  concerning  th&  QSek.  i. 

ignorance,  but  a  cowardly  fhame)  that  keeps  many  inl 
a  flate  of  indc^cifion,  "  halting  between  two  opinions.'* 
They  know  what  is  right,  and  would  gladly  partake 
of  the  believer's  fafety  ;  but  they  have  not  fortitude 
enough  to  encounter  the  reproach^  which  in  :one  form 
or  another,  always  attends  an  adherence  to  the  caiife 
of  Jefus  Chrifl.  Others^  who  had  made  fome  pleafmg 
progrefs,  have  been  eafily  deprived  by  a  laugh^  or  a 
fneer,  of  all  their  religion*  Not  to  "  bow  the  knee  to 
"  Baal,"  when  all  adore  him ;  to  flep  forth  with  our 
family  behind  us,  and  fay  to  our  neighbours,  and  our 
relations,  "  choofe  you  this  day  whom  ye  will  ferve, 
*^  but  as  for  me  and  my  houfe,  we  will  ferve  the  Lord  ^** 
to  withfland  in  a  pious  caufe,  the  influence  of  ex- 
ample ;  to  keep  our  way  when  we  fee  an  adverfe 
multitude  approaching  us  ;  to  pafs  through  the  midft, 
unfhrinking  as  we  feel  the  fcourge  of  the  tongue, 
this  is  no  eafy  thing  ;  this  is  principle  in  triumph  ; 
and  this  chriflian  heroifm  is  not  only  commendable, 
but  neceflary.  Do  not  fay,  therefore,  if  we  do  this,  we 
fliall  be  fmgular.  If  you  are  chriftianSj  you  must  be 
fmgular  ;  it  is  the  grand  defign,  the  unavoidable  con- 
fequence  of  the  gofpel.  Read  the  charadter  of  its 
followers  :  "  Ye  are  not  of  the  world,  even  as  I  am 
"  not  of  the  world."  Examine  its  commands  :  "  Be 
"  not  conformed  to  this  world,  but  be  ye  transformed 
"  by  the  renewing  of  the  mind."  Weigh  the  condition 
of  its  dignities  and  privileges:  "  Come  ye  out  from 
"  among  them,  and  be  ye  feparate,  and  touch  not  the 
"  unclean  thing  ;  and  I  will  receive  you,  and  be  a  father 
"  unto  you,  and  ye  fhall  be  my  fons  and  daughters, 
"  faith  the  Lord  almighty."     My  dear  hearers,  the 


Ser.  I.]  Number  of  the  Righiem.  27 

liaoguag^  is  too  plain  to  be  mifufiderftood  ;  the  meaning 
too  awful  to  be  trifled  with.     Decide,  and  decide  im- 
mediately. ^'"Withdraw  youFfelves  from  thefe  men,'* 
before  a  common  perdition  involves  you  all.     If  with 
them  you  will  fin,  with  them  you  muft  fuffer.     They 
ivho  followed  the  muldtude  rather  than  Noah,  were 
dmwned  in  the  flood.     They  who  followed  the  multi- 
tude rather  than  Lot,  were  deftroyed  in  the  cities  of 
the  plain.     They  who  followed  the  multitude  rather 
than  Jofliua  and   Caleb,  periflied  in  the  wildernefs  ; 
aaid  as  it  was  then,  fo  it  is  now  ;  '^  as  for  fuch  as  turn 
*'  afide  to  their  crooked  ways,  the  Lord  will  lead  them 
f^  forth  WITH  the  workers  of  iniquity." 

Thirdly,  Let  thofe  who  have  been  "  reierved,'* 
confider  the  Author  and  the   End  of  their  diilinction. 
Remember  by  whom  you  have  been  fecured  ;   God  is 
the  author;  hence  he  fays, '' I  have  referved."  "For 
*^  wh-o  mak^th  thee  to4iffer  from  another,  and  what  haft 
^^'thou  that  thou  didft  not  receive  ?'* '  Had  you  been  left 
to  yourfelves,  and  ^'  given  up  to  your  own  counfel,'* 
you  would  have  been  carried  along  by  the  fame  evil 
tendency   *^  in  the  courfe  of  this  world.^'     But  his 
grace,  equally  free  and    powerful,  interpofed  in  your 
favour  ;  it  gave  to  ordinances  their    efficacy,  and  to 
the  difpenfations  of  Providence  their  fandifying  influ- 
ence, in  turning  the  mind,  and  refl:raining  the  life  from 
fm  ;  and  boaftbg  excluded,  you  are  indulging  your- 
felves in  language    ufed   by  all  the  redeemed   before 
you — "  not  unto  us,  O  Lord,  not  unto  us,  but  unto 
"  thy  name  be  glory,  for  thy  mercy,  and  for  thy  truth's 
"  fake  :"  "  by  the  grace  of  God  I  am  what  I  am  ;  not 
"  I,  but  the  grace  of  God  which  was  with  me."    Re- 


28  Mifiakes  concerning  the ^  he.  [Ser.  i 

member  alfo  for  whom  you  have  been  fecured.  God 
is  the  end  ;  hence  he  fays,  "  I  have  referved  unto 
^'  MYSELF  :"  "  they  are  to  be  my  reprefentatives  on 
"  earth,  to  wear  my  image,  to  maintain  my  caufe,  to  be 
"  em.ployed  in  my  fervice."  "This  people  have  I 
"  formed  for  myfelf,  they  fhall  fhew  forth  my  praife.'* 
"  They  fhall  be  called  trees  of  righteoufnefs,  the 
"  planting  of  the  Lord,  that  he  may  be  glorified." — 
"  The  Lord  hath  fet  apart  him  that  is  godly  for  him- 
"  SELF."  Chriflians  ;  it  is  an  high,  an  awful  defliny. 
It  fheds  a  facrednefs  over  the  whole  character,  which 
you  fhould  always  feel.  It  hallows  you.  It  confecrates 
your  perfons  and  your  polTeffions.  All  you  have,  all 
you  are,  is  his  ;  and  all  is  for  him.  This  end  deter- 
mines, and  Amplifies  your  work  ;  to  this  you  are 
to  make ;  every  thing  fubordinate  and  fubfervient. 
"  Whether,  therefore,  ye  eat  or  drink,  or  whatever  ye 
"  do,  do  all  to  the  glory  of  God."     "  For  none  of 

<*  us  LIVETH  TO  HIMSELF,  AND  NO  MAN  DIETH  TO 
*'  HIMSELF  :    FOR  WHETHER  WE  LIVE    WE    LIVE   UN- 

cc  ^Q  ^jjE  Lord,  or  whether  we  die  we  die  unto 
"  THE  Lord  ;  whether  therefore  we  live  or 

^'^  DIE,  WE  ARE  THE  Lord's." 


SERMON       II. 


THE  TRIUMPHS  OF  PATIENCE, 

Rev.  xiv.  12. 
Here  is  the  patience  of  the  Saints. 

JL)lD  you  ever  obferve,  my  brethren, 
the  exclamation  of  David  ?  "  Mark  the  perfe6l  man, 
"  and  behold  the  upright,  for  the  end  of  that  man  is 
"  peace."  A  religious  charader  is  an  objeO:  truly 
wonderful  and  interefting  ;  there  is  fomething  in  him 
worthy  of  peculiar  notice  and  regard.  David  indeed 
fixes  the  mind  on  one  article  only,  and  calls  upon  us 
to  confider  his  "  end  ;"  but  his  way  is  as  remarkable 
as  his  end  ;  his  life  is  as  deferving  of  attention  as  his 
deaths;  and  it  is  pleafing  and  ufeful  to  obferve  him  in 
every  reladon,  to  purfue  him  through  every  condidon, 
and  to  admire  thofe  excellencies  which  unfold  them- 
felves,  and  operate  as  proofs  of  his  origin,  and  pledges 
of  the  "  glory,  and  honour,  and  immortality,"  to 
which  it  tends. 

Hence  we  endeavour  to  excite  you  to  contemplate 
fucceflively  his  various  features.  Somedmes  we  have 
placed  him  before  you  as  convinced  of  fin.  At 
other  times,  as  exercifing   faith  on   our  Lord  Jefus 


30  The  Triumph  of  Patience.         ^Ser.  n, 

Chrifl.  You  have  lately  feen  him  "  rejoicing  in  the 
"  hope  of  his  calling."  This  morning  he  appears 
among  his  "  brethren  and  companions  in  tribulation," 
diftinguifhed  by  the  polTeffion  and  triumphs  of  patience. 
"  Here   is  the  patience  of  the   faints."     We  fhall, 

I.  Delineate    the-   character,  of    saints. — 

II.  Explain  the  connection  there  is  between 

SAINTS     AND     PATIENCE. III.    And     SPECIFY  SOME 

CASES  IN  WHICH  THEIR  PATIENCE  IS  TO  BE  REN- 
DERED ILLUSTRIOUS,  so  AS  TO  PRODUCE  THE  EX- 
CLAMATION— "  Here    is  the    patience    of  the 


Part  I.  God  has  always  a  people  for  his  name  ; 
he  owns  them  to  be  saints  ;  and  they  ar^  oftes  found 
\vhere  we  fliould  littk  exped:  to  find  them.  Thus  we 
read  of  faints  at  Corinth,  of  faints  at  Ephefus,  of  faints 
at  Rome,  and  of  faints  even  "  in  Caefar's  houfehold," 

The  title  is  applied  to  perfons,  b^Cfiufe  ihey  ar^ 
-holy  ones  ;  and  fuxrh  are  all  real  chriftians,  tjipugh 
^ncompaffed  with  infirmities  ;  as  a  child  full  of  weak- 
nefs  is  human,  having  the  nature,  though  ^ot  the 
(lature  of  a  man.  They  are  called  holy  for  two 
reafons. 

The  firft  is  taken  from  their  dedication  to  god. 
Thus  the  temple  was  holy  ;  the  veifels  of  the  fanclu- 
ary  w^re  holy  ;  the  firfl  fruits  were  holy  ;  th€  faeri- 
fices  were  holy.  Hence  chriftians  .are  called  the 
temple  of  God^  vefTels  of  honour*  the  firft  fruits  of 
€very  creature,  "  a  facrifice  holy  and  acceptable/' 
^  The  Lord  hath  fet  apart  him  that  is  godJiy  for  him- 
,  **  felf.**  He  is  facred  to  the  divijje  fervice  a»d  honour ; 


Ser.  II.]         The  Trmnpbs  ofFatknce^  31 

and  if  he  takes  his  talents,  arid  ufes  them  for  any  other 
purpofe,  he  is  guilty  of  facrilege. 

The  fecond  is  derived  from  their  personal  reno- 
vation.    The  inftruments  under  the  law  were  only 
holy  by  appropriation ;   no  change  paffed  upon  them ; 
no  change  was  neceflary.     It  is  otherwife  with  us  ;  for 
fmce  God  finds  us  in  a  Hate  wholly  unfuited  to  his 
fervice,  we  mufl  be  "  made  meet  for  the  great  Mafter's 
"  ufe."   Hence  regeneration  is  neceffary,  by  which  we 
are  "  renewed  in  the  fpirit  of  our  minds,"  and  "  made 
"  partakers  of  the  divine  nature."     God  may  call  an 
angel  into  his  prefence,  and  immediately  employ  him 
without  a  change  ;  he  will  love  the  command,  and  be 
equal  to  the  work.  But  does  he  determine  to  employ  in 
his  fervice  an  unregenerate  finner  ?  He  is  unqualified ; 
he  has  neither  ability  nor  inclination  ;  and  is  deftitute 
of  the  fpirituality  which  the  work  of  God  requires. 
Hence  the  promife,  "  a  new  heart  alfo  will  I  give  you, 
"  and  a  new  fpirit  will  I  put  within  you ;  and  I  will  take 
"  away  the  ftony  heart  out  of  your  flelh,  and  I  will  give 
"  you  an  heart  of  flefh.  And  I  will  put  my  Spirit  within 
"  you,  and  caufe  you  to  walk  in  my  flatutes,  and  ye 
"  fliall   keep  my  judgments,  and  do  them."     And 
with    this   agrees    the   declaration   of  the    apoflle  : 
"  we  are   his  workmanlhip,   created  in    Chrifl  Jefus 
"  unto  good  works,  which  God  has  before  ordained 
"  that  we  (hould  walk  in  them."     View  him  then  as 
he  comes  from  the  hands  of  his  new  Creator.     There 
is  nothing  by  which  he  is  fo  much  diflinguiihed,  as  an 
unconquerable  concern  for  holinefs.     What  does  he 
love  P'^-"  I  delight  in  the  law  of  God,  after  the  inner 
"  man."     What  is   his   grief  ? — "  O  wretched  man 


S2  The  Triumphs  of  Paiience,         [Ser.  ix. 

''  that  I  am  i  who  fhall.dehver  me  from  the  body  of  this 
*'  death  ?'*  What  is  his  prayer  ? — "  Create  in  me  a  clean 
"  heart,  O  God,  and  renew  a  right  fpirit  within  me." 
What  is  his  hope  ? — That  he  "  Ihall  be  hke  Him,  and 
"  fee  Him  as  he  is  :  and  having  this  hope  in  him,  he 
"  purifieth  himfelf,  even  as  He  is  pure."  HoHnefs  is 
the  gofpel  embodied.  The  faint  exhibits  it  ahve. 
The  gofpel  is  holy ;  its  Author  holy  ;  its  maxims 
and  its  commands  holy  ;  its  prom.ifes,  ordinances,  de- 
figns  holy  ;  and  there  is  nothing  by  v/hich  it  is  fo 
much  diftinguifned  and  glorified,  as  the  holinefs  which 
pervades  it.  My  brethren,  contemplate  the  fubject 
in  this  light  more  frequently,  and  do  not  include  every 
thing  elfe,  rather  than  this  in  your  notion  of  the  gofpel. 
Do  not  imagine  with  fome,  that  it  was  defigned  to 
furnifh  a  fubflitute  for  hoiinefs  ;  and  that  it  will  excufe 
your  being  holy,  provided  you  are  found.  The  grand 
thing  it  is  intended  to  teach  you  is,  "  that  denying  all 
"  ungodHnefs  and  worldly  luft,  you  fhould  live  foberly, 
'^  righteoufly,  and  godly  in  this  prefent  world."  And 
remember  this  important  truth,  that  chrillians  are 
called  by  the  gofpel  to  be  faints  ;  that  you  are  chrif- 
tians  only  in  proportion  as  you  are  faints  ;  and  that 
you  are  no  further  faints  than  you  are  "  holy  in  all 
"  manner  of  converfation  and  godlinefs."  We  pro- 
ceed to  refled, 

Part  II.    On  the   connection  there  is   be- 
tween SAINTS  AND  PATIENCE.       And  FIRST,  faintS 

ONLY  have  patience.  ''  For  the  Lord  feeth  not  as 
"  man  feeth  :  for  man  looketh  on  the  outward  appear- 
"  ance,  but  the  Lord  looketh  on  the  heart."     In  his 


Ser.  11.]  The  Triumphs  of  Fat lence.  S3 

eftimationj  principle  and  motive  are  eiTential  to  the 
goodnefs  of  action.  A  thing  may  be  materially  good, 
when  it  is  not  morally  fo.  A  man  may  give  "  all  his 
"  goods  to  feed  the  poor,  and  not  have  charity  ;" 
while  a  poor  widow  is  held  up  as  an  example  of  be- 
nevolence, though  Ihe  calls  into  the  treafury  but  two 
mites.  If  a  law  were  enaded  againil  luxury  and  ex- 
travagance, a  covetous  man  would  be  very  obedient ; 
but  let  his  avancc,  and  not  the  law,  have  the  honour 
of  his  obedience.  Apply  this  to  the  cafe  before  us. 
A  man  may  endure,  and  not  be  patient  ;  there  may 
be  no  religious  principle  or  motive  to  influence  him  ; 
it  may  be  a  carelefs  indolence,  a  ftupid  infenfibility  ; 
mechanical  bravery  ;  conflitutional  fortitude  ;  a  dar- 
ing ftoutnefs  of  fpirit,  refulting  from  fatalifm,  philofo- 
phy,  or  pride.  Chriftian  patience  is  another  thing  ;  it 
is  derived  from  a  divine  agency,  nourifhed  by  heavenly 
truth,  and  guided  by  fcriptural  rules*  Such  is  the 
patience  of  which  we  are  fpeaking  ;  and  as  this  is 
ONLY  to  be  found  in  the  fubjefe  of  true  holinefs,  fo 
we  may  obferve. 

Secondly,  every  faint  poffelles  patience  \  not 
indeed  in  equal  degrees,  "  for  one  ftar  difereth  from 
"  another  flar  in  glory."  But  all  are  ftars.  All  are 
endued  with  this  virtue.  It  is  one  of  the  fruits  of  the 
Spirit  ;  it  is  an  eiTential  part  of  the  divine  image 
reftored  in  man.  The  work  of  God  in  the  foul  is  not 
like  a  piece  of  ftatuary,  where  one  part  is  finiihed  while 
the  reft  remains  in  block  ;  but  it  is  a  creation,  and 
imperceptible  as  the  beginning  may  be,  there  are 
found  all  the  parts  which  increafed  and  developed,  pro- 
duce, and  difplay  the  maturity  ;  all  is  advanced 
E 


3.4  The  Triumphs  of  Patience.         [Ser.  ii. 

together,  and  all  is  perfect  as  far  as  the  operation  pro- 
ceeds. A  chriilian  may  be  defedlive  in  his  organs  of 
vifion  ;  but  who  would  draw  him  without  eyes,?  Who 
would  defcribe  a  faint  without  patience  ?  I  wiih  this  to 
be  remembered  the  more,  becaufe  there  are  fo  many 
evangelical  profeflbrs  in  our  day,  awfully  deficient  in 
this  inflance.  Their  religion  has  very  little  to'do  with, 
their  difpofitions.  They  think  it  neceflary  for  the 
judgment  to  be  informed,  and  the  practice  to  be 
moral  ;  but  from  one  of  thefe  to  the  other,  religion 
is  to  pafs  without  touching  the  temper,  which  lies 
between.  If  they  are  converted,  it  feems  to  be 
from  that  which  is  human,  to  that  which  is  diaboHcaL 
They  are  accufers  of  the  brethren,  proud,  felf  willed, 
fierce,  revengeful.  Saints  in  the  houfe  of  God,  they 
are  demons  at  home.  Every  trifle  makes  them  ex- 
plode. Hov;  the  religion  of  the  meek  and  lowly  Jefus 
can  live  with  them,  it  is  impoffible  to  determine  ;  we 
know  nothing  elfe  can. 

•  Thirdly,  it  highly  becomes  faints  to  cultivate 
patience.  "  The  ornament  of  a  meek  and  quiet  fpir- 
"  it  is  in  the  fight  of  God  of  great  price.'*  It  enno- 
bles the  pofTeffor.  Some  have  obtained  honour  by' 
doing  mifchief.  It  has  been  faid  by  a  modern  prelate, 
"  one  murder  makes  a  villain,  a  thoufand  a  hero." 
The  chriflian  conqueror  draws  his  glory,  not  from  the 
fufteriugs  of  others,  but  from  his  own.  And  nothing 
render^  his  charader  more  impreifive  and  ufeful ;  it 
recommends  his  religion  ;  it  carries  along  with  it  a  pe- 
culiar convidion.  When  a  chriflian  has  met  with  an 
affliftion,  that  has  led  him  in  from  the  duties  of  his 
calling,  deprived  him  of  opportunities  of  exertion,  and 


Ser.  II.]         The  Triumphs  of  Patience,  35 

confined  him  to  the  houfe  of  grief;  little  has  he  fup- 
pofed,  that  he  was  approaching  the  moll  ufeful  peri- 
od of  his  life.  But  this  has  often  been  the  cafe  ;  and 
he  has  rendered  more  fervice  to  religion  by  fuffering, 
than  by  doing.  O,  what  a  theatre  of  ufefulnefs  is  even 
a  "  bed  of  languifhing !"  "  We  are  a  fpedacle  to 
"  angels,"  as  well  as  "  to  the  world,  and  to  men''* 
The  fuiferer  lies  open  to  their  infpection ;  and  the 
view  of  him,  enduring,  fuftained,  glorying  in  tribula- 
tion, draws  forth  frefh  acclamations  of  praife  to  that 
God,  whofe  grace  can  produce  fuch  wonderful  effects  : 
"  Here  is  the  patience  of  the  faints."  But  all  his  fel- 
low creatures  are  not  excluded  ;  there  is  generally  a 
circle  of  relations,  friends,  neighbours,  who  are  wit- 
nefles  of  the  fcene.  I  appeal  to  your  feelings.  When 
you  have  feen  a  chriflian  fuffering  in  character,  v/Ith 
all  the  compofure  and  majefly  of  fubmiffion ;  when 
you  have  heard  him  foftly  faying,  "  though  I  mourn, 
**  I  do  not  murmur ;  why  fliould  a  living  man  com- 
"  plain  r"  "  it  is  the  Lord,  let  him  do  what  feemeth 
'*'  him  good  ;"  "his  ways  are  judgment ;"  "he  hath 
"  done  all  things  well ;"  "  I  fee  a  little  of  his  perfec- 
'^  tion,  and  adore  the  reft,"  has  not  a  voice  addreffed 
you — 

Now  (tc  the  man  immortal ;  him  I  mean 
Who  lives  as  fuch  ;  whofe  heart  full  bent  on  heaven 
Leans  all  that  way  ;  his  bias  to  the  ftars. 
The  world's  dark  fliades  in  contraft  fet  fnall  raife 
His  luftre  more  ;  tho'  bright  without  a  foil : 
Obferve  his  awful  portrait  and  admire, 
Norftop  at  wonder,  imitate,  and  love. 

Have  you  not  turned  afide,  and  exclaimed,  What  an 


$6  The  Triumphs  of  Patience*  [[Ser.  ii, 

efficacy,  what  an  excellency  in  the  religion  of  Jefus  !*^ 
"  Here  is  the  patience  of  the  faints !"     This  brings  us, 

Part  TIL  To  fpecify  some  cases  in  which  the  pa^i^ 
tience  of  the  faints  is  to  be  rendered  illustrious  and 
STRIKING.  We  fhall  mention  three.  Thefirll  con- 
earns  provocation  ;  the  fecond  affliction  ;  the 
third  DELAY  :  here  patience  is  neceffary ;  and  here  we 
are  to  behold  its  triumphs. 

Firft,  it  is  to  be  difplayed  in  bearing  provocation. 
^'  It  mufl  needs  be  that  offences  will  come."  Our 
opinions,  reputations,  connections,  offices,  bufmelTeSs, 
render  us  widely  vulnerable.  The  charadlers  of  men 
are  various  ;  their  purfuits  and  their  interefls  perpetu* 
ally  clafh.  Some  try  us  by  their  ignorance,  fome  by 
their  folly,  fome  by  their  perverfenefs,  fome  by  their 
malice.  There  are  to  be  found  perfons  made  up  of  ev- 
ery thing  difagreeable  and  mifchievous  ;  born  only  to 
vex,  a  burden  to  themfelves,  and  a  torment  to  all 
around  them.  Here  is  an  opportunity  for  the  triumph 
of  patience  ;  here  is  a  theatre  on  v/hich  a  man  m.ay  ex- 
hibit his  character,  and  appear  a  fretful,  wafpiih  rep« 
tile,  or  a  placid,  pardoning  God.  We  are  very  fuf* 
ceptive  of  irritation ;  anger  is  eloquent ;  revenge  is 
fweet.  But  to  fland  calm  and  collected  ;  to  fufpend 
the  blow,  which  paffion  was  urgent  to  ftrike  ;  to  drive 
the  reafons  of  clemency  as  far  as '  they  will  go  ;  to 
bring  forward  fairly  in  view  the  circumllances  of  mit- 
igation ;  to  diflinguifh  between  furprife  and  delibera- 
tion, infirmity  and  crime  ;  or  if  an  inflidion  be  deem- 
ed neceffary,  to  leave  God  to  be  both  the  judge  and 
the  executioner — ^This  a  chriftian  fhould  labour  after. 

His  peace  requires  it.     People  love  to  fling  the  paf- 


S  £  R .  II.]  The  Triumphs  of  Patience,  S7 

fionate.  They  who  are  eafily  provoked,  commit  their 
repofe  to  the  keeping  of  their  enemies  ;  they  He  down 
at  their  feet,  and  invite  them  to  llrike.  The  man  of 
temper  places  himfelf  beyond  vexatious  interruption 
and  infult.  "  He  that  hath  no  rule  over  his  own  fpir- 
"  it,  is  like  a  city  that  is  broken  down  and  without 
*'  walls,''  into  which  enter  over  tlie  ruins,  toads,  fer- 
pents,  vagrantSj  thieves,  enemies  ;  while  the  man,  who 
in  patience  poffeffes  his  foul,  has  the  command  of  him- 
felf, places  a  defence  all  around  him,  and  forbids  the 
entrance  of  fuch  unwelcome  company  to  offender  dif- 
compofe. 

His  wifdom  requires  it.  ^'  He  that  is  flow  to  anger 
"  is  of  great  underftanding  :  but  he  that  is  hafly  of  ^ 
"  fpirit  exaketh  folly."  "  Anger  refleth  in  the  bofom 
"  of  fools. ' '  Wifdom  gives  us  large,  various,  compre- 
henfive,  failing-round  views  of  things  ;  the  very  exer- 
cife  operates  as  a  diverfion,  affords  the  mind  time  to 
cool,  and  furnifhes  numberlefs  circumftances  tending 
to  foften  feverity.  Such  is  the  meeknefs  of  wifdom. 
Thus  candour  is  the  offspring  of  knowledge. 

His  dignity  requires  it.  "  It  is  the  glory  of  a  man 
"  to  pafs  by  a  tranfgreffion."  "  Be  not  overcome  of 
*'  evil,  but  overcome  evil  with  good."  The  man  pro- 
voked to  revenge,  is  conquered,  and  lofes  the  glory 
of  the  ftruggle  \  while  he  who  forbears,  comes  off  a 
vidor>  crowned  with  no  common  laurels  ;  for,  "  he 
"  that  is  flow  to  anger  is  better  than  the  mighty  :  and 
"  he  that  ruleth  his  fpirit,  than  he  that  taketh  a  city.'*- 
A  flood  affails  a  rock,  and  rolls  off,  unable  to  make 
an  impreflion  ;  while  ft  raws  and  boughs  are  borne  off 
in  triumph,  carried  down  the  dream,  "  driven  v/ith 
"  the  wind,  and  toffed." 


58  The  Triumphs  of  Patience,  [Ser.  ii. 

It  is  alfo  required  by  examples  the  mofl  worthy  of 
our  imitation.     What  provocations  had  Jofeph  receiv- 
ed from  his  brethren !  but  he  fcarcely  mentions  the 
crime,  fo  eager  is  he  to  announce  the  pardon  :  "  and 
"  he  faid,  I  am  Jofeph  your  brother,  whom  ye  fold  in- 
"  to  Egypt :  now  therefore  be  not  grieved,  nor  angry 
"  with  yourfelves  that  ye  fold  me  hither  ;  for  God  did 
"  fend  me  before  you  to  preferve  life."     Hear  David  : 
"  they  rewarded  me  evil  for  good,  to  the  fpoiling  of 
"  my  foul.     But  as  for  me,  when  they  were  fick  my 
"  clothing  was  fackcioth :  I  humbled  my  foul  with 
"  fading,  and  my  prayer  returned  into  my  own  bof- 
"  om.     I  behaved  myfelf  as  though'  he  had  been  my 
"  friend  or  brother :  I  bowed  down  heavily,  as  one 
"  that  mourneth  for  his  mother !"     View  Steohen, 
dying  under  a  fhower  of  ftones :  he  more  than  par- 
dons ;  he  prays ;  he  is  more  concerned  for  his  ene- 
mies, than  for  himfelf;  in  praying  for  himfelf,  he 
flood ;  in  praying  for  his  enemies,  he  kneeled ;  he 
kneeled  and  faid,  ''  Lord  lay  not  this  fm  to  their 
"  charge."     A  greater  than  Jofeph,  a  greater  than 
David,  a  greater  than  Stephen,  is  here.     He  endured 
every  kind  of  infult ;  but  "  when  he  was  reviled,  he 
"  reviled  not  again  :  when  he  fuffered,  he  threatened 
"  not ;  but  committed  himfelf  to  Him  that  judgeth 
"  righteoufly."     Go  to  the  foot  of  the  crofs,  and  be- 
hold him  fuffering  for  us,    "  leaving  us  an  example 
V  that  we  fliould  follow  his  fteps.'*     Every  thing  con- 
■fpired  to  render  the  provocation  heinous ;  the  nature 
of  the  offence,  the  meannefs  and  obligations  of  the 
offenders,  the  righteoufnefs  of  his  caufe,  the  grandeur 
of  his  perfon ;  all  thefe  feemed  to  call  for  vengeance. 


Ser.  II.]  The  Triumphs  of  Fatknce.  39 

The  creatures  were  eager  to  puiiifh.  Peter  drew  his 
fword.  The  fun  refolved  to  lliine  on  fuch  criminals 
no  longer.  The  rocks  afked  leave  to  crulh  them. 
The  earth  trembles  under  the  fmful  load.  The  very 
dead  cannot  remain  in  their  graves.  He  fufFers  them 
all  to  teflify  their  fympathy,  but  forbids  their  revenge  ; 
and  left  the  Judge  of  all  fhould  pour  forth  his  fury, 
he  inftantly  cries,  "  Father,  forgive  them,  for  they 
"  know  not  what  they  do."  "  Here  is  the  patience 
"  of"  a  God. 

Secondly,  Patience  is  to  be  difplayed  in  suffering 
AFFLICTION.  '^  Man  is  born  to  trouble,  as  the  fparks 
"  fly  upward  ;**  and  fo  far  are  the  faints  from  being 
exempted,  that  we  are  informed  ^-  many  are  the  af- 
"  flictions  of  the  righteous,"  But  we  fhall  not  de- 
fcribe  them ;  we  have  only  to  inquire  after  the  tem- 
per with  which  they  are  to  be  borne.  It  is  not  necef- 
fary  to  be  infenfible ;  there  is  no  virtue  in  bearing 
what  we  do  not  feel ;  grace  takes  away  the  heart  of 
ftone,  and  patience  does  not  bring  it  back.  You  may 
defire  deliverance  ;  but  thefe  defires  will  not  be  rafh^ 
inlifting,  unconditional ;  but  always  clofed  with  "  nev- 
"  erthelefs,  not  as  I  will,  but  as  thou  wilt."  You 
may  employ  means  to  obtain  freedom ;  but  thefe 
means  will  be  lawful  ones.  A  fuffering  chriftian  may 
fee  feveral  ways  of  releafe,  but  he  feeks  only  God's 
way.  "  He  who  confined  me  fhall  bring  me  forth  ; 
"  here  will  I  ftand  ftill  to  fee  the  falvation  of  the  Lord, 
'^  which  HE  will  fhew  me."  He  would  rather  endure 
the  greateft  calamity,  than  commit  the  leaft  fm ;  and 
while  the  affliction  remains,  there  is  no  rebellious  car- 
riage, no  foaming   expreflions,  no  hard  thoughts  of 


40  The  Triumphs  of  Patience*  [Se'r.  ir. 

God,  no  charging  him  foolifhly.  He  cahnly  acqui- 
efces  in  a  condition,  of  the  difadvantages  of  which  he 
is  fully  fenfible.  His  patience  keeps  him  in  the  medi- 
um between  prefumpticn  and  defpair ;  between  de- 
fpiiing  "  the  chailening  of  the  Lord,  and  fainting  when 
"  rebuked  of  him  ;"  between  feeling  too  little  and  too 
much.  Here  then  is  another  field,  in  which  patience 
may  gather  glory.  Afflidion  comes  to  exercife  and 
illuflrate  our  patience.  "  The  trial  of  your  faith 
*'  worketh  patience ;"  and  it  does  fo  in  confequence 
of  the  divine  bleffing,  and  by  the  natural  operation  of 
things ;  for  ufe  makes  perfed,  the  yoke  is  rendered 
eafy  by  being  worn,  and  thofe  parts  of  the  body  which 
are  moil  in  action,  are  the  moft  ftrong  and  folid. 
And  therefore  you  are  not  to  excufe  improper  difpo« 
fitions  under  afflitftion,  by  faying,  "  it  was  fo  trying, 
'^  who  could  help  it:"  this  is  tojuftify  impatience,  by 
the  very  means  which  God  employs  on  purpofe  to 
make  you  patient.  Be  afiured  the  fault  is  not  in  the 
condition,  but  in  the  temper.  Labour  therefore  to 
difplay  this  grace  in  whatever  flate  you  are,  and  how- 
ever afflidled  you  may  be.  Impatience  turns  the  rod 
into  a  fcorpion.  Till  you  wipe  your  eyes  from  this 
fufFufion  of  tears,  you  cannot  fee  v/hat  God  is  doing  ; 
and  while  the  noify  paffions  are  fo  clamorous,  his  ad- 
drefs  cannot  be  heard.  Suppofe  you  were  lying  on  a 
bed  of  pam,  or  walking  in  the  field  under  fome  heavy 
afflidion ;  fuppofe  you  v/ere  alone  there,  and  heard  a 
voice  which  you  knew  to  be  the  voice  of  God — "  Do 
"  not  imagine  your  cafe  is  fmgular ;  there  has  been 
"  forrow  like  unto  thy  forrow.  Take  the  prophets, 
"  who  have  fpoken  in  the  name  of  the  Lord,  for  an 


Ser.  ii.J  The  Triwnphs  of  Patience.  41 

"  example  of  fuffering  affliclion,  and  of   patience. 
"  You  have  heard  of  the  patience  of  Job.     He  was 
"  ftripped  of  all,  and  he  faid,  the  Lord  gave,  and  the 
"  Lord  hath  taken  away,  and  blelTed  be  the  name  of 
"  the  Lord  :  what !  Ihall  we  receive  good  at  the  Lord's 
"  hands,  and  fhall  we  not  receive  evil  ?  Confider  the 
"  miparallelledfufFeringsofthy  Saviour:  and  he  faid, 
"  the  cup  which  my  Father  giveth  me  to  drink,  fhall 
"  I  not  drink  it  ?  Do  not  imagine  thefe  trials  are 
"  fruits  of  my  difpleafure  :  as  many  as  I  love,  I  rebuke 
"  and  chaften.     I   defign  thy  welfare ;  and  I  know 
"  how  to  advance  it.     You  have  often  been  miftaken  ; 
"  fometimes  you  have  been  led  to  deprecate  events, 
"  which  you  now  fee  to  have  been  peculiar  mercies. 
"  Truft  me  in  this  difpenfation  :  reafons  forbid  my 
"  explaining  things  fully  at  prefent :  what  I  do,  thou 
"  knoweft  not  now,  but  thou   (halt  know  hereafter. 
"  In  the  mean  time  be  affured,!  do  not  afflift  willingly, 
"  nor  grieve  the  children  of  men.     Thefe  troubles  are 
"  as  neceffary  for  thy  foul,  as  medicine  for  the  body, 
«  as  the  furnace  for  gold,  as  the  knife  for  the  vine. 
"  Be  not  afraid  of  the  afflidlion  ;  I  have  it  completely 
"  under  my  management ;  when  the  end  is  anfwered 
"  I  will  remove  it ;  I  know  how  to  deliver.     Till  then, 
"  fear  not,  for  I  am  with  thee ;  be  not  difmayed,  for  I 
"  am  thy  God  :  I  will  flrengthen  thee,  yea  I  will  keep 
"  thee,  yea  I  will  uphold  thee   with  the  right  hand 

"  of  my  righteoufnefs." O,  could  I  hear  this  ;  this 

would  hulh  each  rebellious  figh,  check  every  murmur- 
ing thought.     Is  this  then  fuppofition  ?  has  not  God 
faid  all  this  ;  does  he  not  fay  all  this  in  his  word  ? 
Thirdly,  Patience  is  to  be  exercifed  under  delays. 
F 


42  The  Triumphs  of  Patience,  [Ser.  ii. 

We  as  naturally  purfue  a  defired  good,  as  we  Ihun  an 
apprehended  evil.  The  want  of  fuch  a  good  is  as  griev- 
ous as  the  preflure  of  fuch  an  evil  \  and  an  ability  to 
bear  the  one  is  as  needful  a  quaUfication,  as  the  forti- 
tude by  which  we  endure  the  other.  It  therefore  as 
much  belongs  to  patience,  to  wait,  as  to  fuffer.  We 
read  of  "  the  patience  of  hope  :"  for  patience  will  be 
rendered  neceffary  according  to  the  degree  of  hope. 
"  Hope  deferred  maketh  the  heart  fick :"  it  is  the  of- 
fice of  patience  to  prevent  this  fainting.  And  God  is 
perpetually  calling  for  the  exercife  of  it.  He  does  not 
always  immediately  indulge  you  with  an  anfwer  to 
prayer.  He  hears  indeed  as  foon  as  you  knock,  but 
he  does  not  inflantly  open  the  door:  to  ftand  there 
refolved  not  to  go  without  a  blefling,  requires  patience, 
and  patience  comes  up  and  cries,  "  wait  on  the  Lord  ; 
"  be  of  good  courage,  and  he  fhall  flrengthen  thine 
"  heart ;  wait  I  fay  on  the  Lord."  He  does  not  ap- 
pear to  deliver  us  according  to  the  time  of  our  expec- 
tation ;  and  in  woe  we  number  days,  and  hours  ;  the 
language  of  defire  is,  "  O,  when  wilt  thou  come  unto 
"  me  ?"  and  of  impatience,  "  why  fhould  I  wait  for  the 
''  Lord  any  longer  ?"  But  patience  whifpers,  "  it  is 
"  good  that  a  man  fhould  both  hope,  and  quietly  wait 
"  for  the  falvation  of  the  Lord."  To  long  for  pardon, 
and  to  feel  only  an  increafed  fenfe  of  guilt ;  to  implore 
relief,  and  to  be  able  only  to  fay, "  without  are  fight- 
^'  ings,  and  within  are  fears  ;"  to  journey  in  a  weary 
land,  and  fee  the  way  flretching  out  immeafurably  be- 
fore us,  lengthening  as  we  go ;  to  purfue  bleffings 
which  feem  to  recede  as  we  advance,  or  to  fpring  from 
our  grafp  as  we  are  feizing  them  ;  all  this  requires 


S E  R .  II.]  The  Triumphs  of  Patience.  43 

"  patient  continuance  in  well  doing."     "  We  have 
"  alfo  need  of  patience,  that  after  we  have  done  the 
"  will  of  God,  we  may  receive  the  promifes.*'     See 
the  chriflian,  waiting  compofedly  year  after  year  in  a 
vale  of  tears,  for  an  infinite  happinefs  ;  the  heir  of  fuch 
an  inheritance  refigned  to  abide  fo  long  in  indigence  ! 
Surely,  it  is  trying  to  be  detained  fo  many  months 
at  anchor  off  the  fair  haven,  the  end  of  his  voyage  in 
view  ;  to  have  all  the  glory  of  the  unfeen  world  laid 
open  to  the  eye  of  faith  ;  the  trials  of  this  life  to  urge, 
and  the  bleflings  of  another  to  draw  ;  to  have  earnefts 
to   enfure,  and  foretafles  to  endear.     Surely  there  is 
enough  to  make  him  diflatisfied  to  tarry  here.     And 
it  feems   proper  for  the  chriflian   to  be  more  than 
willing  to  go.     >Should  an  Ifraelite  fix  on  this  fide  the 
promifed  land  ?  Is  he  not  commanded  to  arife  and  de- 
part hence  ?  Can  he  love  God,  unlefs  he  wifhes  to  be 
with  him  ?  Does  not  the  new  nature  tend  towards  its 
perfection  ?  What  wonder,  therefore,  if  we  fhould 
hear  the  believer  fighing,  "  O,  that  I  had  wings  like 
"  a  dove ;  for  then  would  I  flee  away,  and  be  at  refl. 
"  I  would  haflen  my  efcape  from  the  flormy  wind  and 
"  tempefl.     O,  when  fhall  I  come  and  appear  before 
"  God  ?  When  fliall  I  leave  the  dregs  of  fociety,  and 
"  join  the  general  affembly  above  ?  When  will  my 
"  dear  connexions  gone  before,  receive  me  into  ever- 
*'  lafling  habitations  ?     O,  how  I  envy  them  !  O,  the 
"  glories  of  yonder  world !  I  feem  indiflindly  to  fee 
'^  the  fhining  prize  ;  I  feem  to  hear  a  little  of  their 
"  melody.    O,  that  was  a  perfume  blown  acrofs  the 
"  river  ;  how  it  revives  my  fpirits,and  calls  me  away  !" 
But  a  voice  cries,  "  be  patient,  brethren,  unto  the 


44  The  Triumphs  of  Patience,  [Ser.  ii, 

*'  coming  of  the  Lord  ;  behold  the  hufbandman  ;  he 
"  waiteth  for  the  precious  fruits  of  the  earth,  and  hath* 
"  long  patience  for  it,  until  he  receive  the  former  and 
"  the  latter  rain."  The  faint  anfwers,  "  I  pray  not 
"  that  He  fhould  take  me  out  of  the  world,  but  keep 
*'  me  from  the  evil.  I  am  vi^illing  to  remain,  while 
"  He  has  a  flation  for  me  to  fill,  a  duty  for  me  to  per- 
*'  form,  a  trial  for  me  to  bear.  All  the  days  of  my 
"  appointed  time  will  I  wait  until  my  change  come." 
"  Here  is  the  patience  of  the  faints." 

Let  us  learn  then,  my  brethren,  how  necelTary  it  is 
for  us  to  poflefs  this  temper  of  mind  ;  it  is  of  perpetu- 
al and  univerfal  ufe.  All  of  you  need  it,  and  will 
need  it  always.  You  do  not  all  need  genius,  learning, 
wealth ;  but  what  will  you  do  in  a  world  like  this 
without  patience  ?  How  can  you  be  prepared  for  a 
fuccefTion  of  encounters,  unlefs  you  "  take  to  your- 
"  felves  the  whole  armour  of  God  ?"  How  can  you 
pafs  through  a  wildernefs  of  thorns  and  briars,  unlefs 
*^  your  feet  be  fhod  with  the  preparation  of  the  gof- 
"  pel  of  peace  ?"  Who  can  fay,  "  my  mountain  ftands 
*'  fo  ftrong,  I  fhall  never  be  moved  ?"  "  If  a  man 
*'  live  many  years,  and  rejoice  in  them  all ;  yet  let 
"  him  remember  the  days  of  darknefs,  for  they  fliall 
"be  many:  all  that  cometh  is  vanity."  Howunde- 
firable  is  a  fqueamifh  appetite,  that  inceflantly  requires 
delicacies  ;  a  puny  body,  that  can  bear  no  hardfhips ;  a 
tender  frame,  that  muft  not  be  expofed  to  the  varia- 
tions of  the  weather ;  but  how  much  worfe  is  it  to 
have  a  foft,  enervated,  pampered  conflitution  of  mind, 
that  muft  be  ftroked  or  rocked  like  a  child  ;  that  can 
with  extreme  difficulty  be  pleafed  j  that  muft  have  ev- 


Ser.  n.]  The  Triumphs  of  Patience.  4-5 

ery  thing  according  to  its  fancy.  In  a  (late  where  fo 
little  is  left  to  choice  and  convenience,  and  where  we 
are  liable  to  trials  and  clianges  every  day,  wc  fliould 
feek  after  a  general  preparation  for  our  paflnge,  and 
ftrengthen  and  invigorate  the  foul  by  patience. 

— Labour  flrenuoufly,  not  only  to  acquire  this  grace, 
but  to  excel  in  it.  Seek  higher  degrees  of  it.  Exer- 
cife  it  not  in  one  thing,  but  in  every  thing,  and  in  ev- 
ery thing  to  the  end.  "  Let  patience  have  its  perfect 
"  work,  that  ye  may  be  perfed  and  entire,  lacking 
"  nothing,"  There  is  a  Godof  patience,  who  giveth 
more  grace.  Approach  him  with  enlarged  defire,  that 
you  may  abound  in  this  grace  alfo,  "  ftrengthened 
''  with  all  might  according  to  his  glorious  power,  unto 
"  ALL  patience  and  long  fuffering  with  joyfulnefs." 

— And  remember,  you  will  not  always  be  called  to 
the  exercife  of  patience.  Your  "  warfare  will  foon 
"  be  accomplifhcd  :"  for  "  yet  a  little  while,  He  that 
"  fhall  come,  will  come,  and  will  not  tarry."  A  little 
more  patience,  and  the  wicked  lliall  ceafe  from  troub- 
ling, and  the  weary  be  at  reft  ;  a  little  more  patience, 
and  farewell,  provocation,  affli£lion,  and  anxious  de- 
lays. Patience,  having  conveyed  you  fafe,  and  being 
no  longer  rieceflary,  fhall  return  for  more  ;  but  it  will 
leave  you  in  a  ftate  where  all  fhall  be  peace,  all  fhall 
be  quietnefs,  all  fhall  be  affurance  for  ever.  O,  bless 
OUR  God,  ye  people,  and  make  the  voice  of  his 

PRAISE  TO  BE  HEARD;  FOR  THOU,  O  GoD,  HAST 
PROVED  us,  THOU  HAST  TRIED  US,  AS  SILVER  IS 
TRIED  :  WE  WENT  THROUGH  FIRE  AND  THROUGH 
WATER,  BUT  THOU  BROUGHTEST  US  OUT  INTO  A 
WEALTHY  PLACE. 


SERMON       III 


vows  CALLED  TO  REMEMBRANCE, 


Gen.  XXXV.  1,  2,  3. 

And  God  /aid  unto  Jacobs  arije^  go  up  to  Bethel^  and 
dwell  there  ;  and  make  there  an  altar  unto  God^  that 
appeared  unto  thee  when  thou  fleddeji  from  the  face  of 
Efau  thy  brother.  Then  Jacob  faid  unto  his  houfe- 
hold^  and  to  all  that  were  with  him^  put  away  the 
firange  Gods  that  are  among  you^  and  be  clean^  and 
change  your  garments^  and  let  us  arife^  and  go  up  to 
Bethel  ;  and  I  will  make  there  an  altar  unto  God^ 
nvho  anfwered  me  in  the  day  of  my  dijirefs^  and  was 
with  me  in  the  way  which  I  went. 

1  HE  pieces  of  hiftory  preferved  in  the 
book  of  Genefis  are  peculiarly  valuable,  and  worthy 
of  our  regard.  They  poffefs  the  claim  of  truth,  of  im- 
partiality, of  remote  antiquity,  of  individual  and  minute 
defcription.  They  are  family  fcenes,  which  always 
charm.  We  feel  ourfelves  in  private  life.  We  pur- 
fue  fmgle  characters  through  all  the  vicifitudes  of 
their  pilgrimage,  and  obferve  the  various  workings  of 
tjieir  minds,  their  imperfections,  and  their  excellencies, 
the  flefti  lufting  againft  the  fpirit,  and  the  fpirit  gaining 


Ser.  III.]       Vows  called  to  Remembrance.  47 

a  vidory  over  the  flefh.  They  are  alfo  recommended, 
as  holding  forth  the  difpenfations  of  divine  Providence 
and  Grace  combined.  It  is  painful  to  fee  a  man  raifed 
up  to  be  an  inftrument  only  ;  girded  and  guided,  by  a 
hand  which  he  knows  not  ;  accomplifhing  defigns 
which  he  never  defired  or  approved  ;  and  then  laid 
afide  or  daihed  to  pieces  as  a  veffel  in  which  there  is 
no  pleafure  ,  and  fuch  are  often  the  philofophers,  the 
politicians,  and  the  heroes  of  this  world.  But  how- 
delightful  and  edifying  is  it,  to  contemplate  men  who 
were  not  only  inflruments,  but  favourites  ;  who  did 
"  the  will  of  God  from  the  heart,"  and  "  had  the 
"  teftimony  that  they  pleafed  Him  ;"  who  were  the 
depofitaries  of  the  divine  counfel,  and  increafed  the 
treafures  of  revelation  :  "  of  whom,  as  concerning 
"  the  flefh,  Chrift  came,"  and  with  whom  we  hope  to 
refide  forever  :  "  for  many  (hall  come  from  the  eaft 
"  a^d  weft,  and  fhall  fit  down  with  Abraham,  and 
"  Ifaac,  and  Jacob,  in  the  kingdom  of  heaven."  The 
command  of  God  alfo  leads  us  back  to  the  patriarchal 
age,  fends  us  forth  in  fearch  of  thefe  renowned  wor- 
thies, and  enjoins  us  "  not  to  be  flothful,  but  followers 
"  of  them,  who  through  faith  and  patience  inherit 
"  the  promifes." 

Thefe  reflexions,  my  brethren,  are  intended  to  raife 
this  book  in  your  efteem,  and  to  engage  your  atten- 
tion to  the  words  which  I  have  detached  from  it  for 
your  edification  this  evening.  "  And  God  faid  unto 
"  Jacob,  arife,  go  up  to  Bethel,  and  dwell  there ;  and 
"  make  there  an  altar  unto  God,  that  appeared  unto 
"  thee  when  thou  fleddeft  from  the  face  of  Efau  thy 
"  brother.     Then  Jacob  faid  unto  his  houfehold,  and 


48  Vows  called  to  Remembrance,       [Ser.  hi. 

"  to  all  that  were  with  him,  put  away  the  ftrange  gods 
"  that  are  among  you,  and  be  clean,  and  change  your 
"  garments  :  and  let  us  arife,  and  go  up  to  Bethel  ; 
"  and  I  will  make  there  an  altar  unto  God,  who  an- 
''  fwered  me  in  the  day  of  my  diftrefs,  and  was  with 
"  me  in  the  way  which  I  went."     Let  us  reviev/ 

THE  TRANSACTION  TO  WHICH  TPIESE  WORDS  RE- 
FER ;  DRAW  FORTH  SOME  OF  THE  INSTRUCTIONS 
IMPLIED  IN  THEM  ;  AND  DISTINGUISH  THE  CHAR- 
ACTERS IN  THIS  ASSEMBLY,  WHO  ARE  CONCERNED 
IN  THE  COMMAND  AND  THE  EXAMPLE—"  Arife,  and 

*•  go  up  to  Bethel." "  Let  us  arife  and  go  up  to 

"  Bethel  ;  and  I  will  there  make  an  altar  unto  God, 
'*  who  anfwered  me  in  the  day  of  my  diflrefs,  and 
"  was  with  me  in  the  way  which  I  went." 

Part  L  The  paffage  before  us  refers  to  a  very 
interefting  part  of  the  hiflory  of  Jacob,  which  it  will 
be  necelTary  for  us  to  review.  To  efcape  the  fury  of 
his  brother  Efau,  Jacob,  by  the  propofal  of  his  mother, 
goes  to  Padau-Aram,  to  the  houfe  of  his  uncle  Laban. 
On  the  firfl  night  of  his  journey  he  dreamed.  He  faw 
a  ladder  reaching  from  earth  to  heaven,  angels  afcend- 
ing  and  defcending  upon  it,  and  God  above  it,  in  a 
poflure  of  attention,  "  (landing,"  and  viewing  a  poor 
pilgrim  below.  He  alfo  fpake  ;  and  aifured  him  of 
the  relation  in  which  He  flood  to  his  pious  anceftors, 
promifed  to  give  the  land  of  Canaan  to  his  feed,  to 
render  his  progeny  illuflrious,  and  innumerable,  and 
eventually  in  one  of  his  defcendants  to  blefs  all  the 
families  of  the  earth.  To  accommodate  Himfelf 
flill  more  to  the  exigencies  of  his  condition,  he  added. 


Ser.  III.]       Vo^djs  called  io  Remembrance.  49 

<«  behold  I  am  with  thee,  and  will  keep  thee  in  all 
"  places  whither  thou  goefl,  and  will  bring  thee  again 
"  into  this  land  ;  for  I  will  not  leave  thee  until  I  have 
"  done  that  which  I  have  fpokcn  to  thee  of.'*  Deeply 
imprefled,  Jacob  arofe  and  before  he  proceeded  on  his 
journey,  "  vowed  a  vow,  faying,  If  God  will  be  with 
"  me,  and  will  keep  me  in  the  way  that  I  go,  and  will 
"  give  me  bread  to  eat,  and  raiment  to  put  on,  fo  that 
"  I  come  again  to  my  father's  houfe  in  peace  ;  then 
"  fhall  the  Lord  be  my  God,  and  this  (lone  which  1 
"  have  fet  for  a'pillar  fhall  be  God's  houfe,  and  of  all  that 
"  thou  flialt  give  me  I  will  furely  give  the  tenth  unto 
"  thee."  His  wifhing  to  lay  God  under  an  additional 
bond  marks  his  infirmity.  God  had  fpoken,  and  Jacob 
Ihould  have  been  fatisfied.  But  it  was  wife  and  pious 
to  bind  himfelf.  Some  have  been  inclined  to  cenfure 
Jacob,  as  too  conditional  and  too  felfifh  on  this  occa- 
fion ;  fuppofmg  he  engaged  only  to  ferve  God,  provided 
he  Ihould  be  indulged  with  the  blefTings  he  fpecifies. 
This  would  have  been  cenfurable  indeed,  and  utterly 
oppofite  to  the  faith  of  the  patriarchs,  one  of  whom 
faid,  "  though  he  flay  me,  yet  will  I  truft  in  him  ;" 
and  another  of  whom,  when  commanded,  "  obeyed, 
"  and  went  out,  not  knowing  whither  he  went."  The 
meaning  is  that  God  by  thefe  frefh  inftances  of  his 
favour,  would  furnifh  him  with  frefh  motives  to  ferve 
and  glorify  Him  ;  and  he  flipulates  the  manner  in 
which  he  would  difcharge  the  obligation  he  fhould  be 
laid  under. 

After  twenty  years  hard  fervice  in  the  houfe  of  his 
uncle,  Jacob  refolves  to  return.     Three  days  after  his 
departure,  Laban  purfucs  him.     He  overtakes  him  in 
G 


50  Vows  called  to  Re?nembrance,       [Ser*  iii, 

Gilead,  is  pacified,  and  withdraws.     Jacob  moves  on, 
crofles  the  ford  of  Jabboc,  defcends  on  its  fouthern 
bank,  reaches  the  ford  of  Succoth,  wreflles  with  the 
angel,  pafles  over  the    river  Jordan   weflward,  and 
comes  to  Shalem.     This  was  an  eventful   pofition  ; 
here  he  bought  a  piece  of  ground  from  Hamor  ;  here 
he  raifed  an  altar  ;  and  here  befel  him  the  affliction 
he  experienced  in  the  feduction  of  his  daughter,  and 
the  murder  of  the  Shechemites  ;  here  he  lingers  till 
feven  or   eight  years  have  elapfed.     O  Bethel,  how 
art  thou    forgotten  1  O  Jacob,  where  is  your  vow  to 
repair  thither  as  foon  as  you  returned  !  Your  God 
has  fulfilled  his  engagement.     He  has  been  with  you, 
defended  you,  profpered  you,  and  you  are  come  back 
in  peace.     Where  is  your  altar  ?  Where  the  tenth  of 
your  poffeflions  to  maintain  it  ?    We  may  compare  one 
chara6ler  with  another.     Behold  David.     What  is  he 
faying  ?  "  I  will  go  into  thy  houfe  with  burnt  ofFer- 
"  ings  y  I  will  pay  thee  my  vows,  which  my  lips  have 
''  uttered,  and  my  mouth  hath  fpoken,  when  I  was  in 
"  trouble."     Hannah  occurs.     I  fee  her  in  the  bitter- 
nefs  of  her  foul,  praying  and  weeping  fore.     "  And 
"  (lie  vowed  a  vow,  and  faid,  O  Lord  of  Hofts,  if  thou 
"  wilt  indeed  look  on  the  affliction  of  thine  handmaid, 
"  and  remember  me,  and  not  forget  thine  handmaid, 
"  but  will  give  unto  thine  handmaid  a  man  child,  then 
"  I  will  give  him  unto  the  Lord  all  the  days  of  his  life, 
"  and  there  fhall  no  razor  come  upon  his  head."     He 
is  born  ;  and  his  very  name  fhall  be  a  remembrancer. 
He  is  weaned  ;  and  (he  takes  him   with   her,   and 
brings  him  unto  the  houfe  of  God  in  Shiloh,  and  intro- 
duces him  to  Eli.     "  And  flie  faid,  O  my  lord,  as 


S  E  R .  III.]       Vo-u's  called  to  Remembrance*  5 1 

"  thy  foul  liveth,  my  lord,  I  am  the  woman  that  Hood 
"  by  thee  here  praying  mito  the  Lord.     For  this  child 
"  I  prayed,  and  the  Lord  hath  given  me  my  petition 
"  which  I  afked  of  him  :  therefore  alfo  I  have  lent 
"  him  to  the  Lord,  as  long  as  he  liveth  he  fhall  be 
"  lent  to  the  Lord."    O,  what  were  her  feelings  in  this 
journey  !  what  a  contention  between  the  mother  and 
the  faint  !  What  a  trial  was  here  !  an   only  child,  a 
child  long  deflred,  and  endeared  by  a  thoufand  con- 
fiderations  ;  to  give  him  up  ;  to  reftgn  him  for  ever  ; 
to  fee  him  once  a  year,  only  to  renew  the  pain  of  fepa- 
ration  !  what  a  fuperior  delicacy,  fervour,  permanency, 
is  there  in  the  devotion  of  this  female  ?  How  does  the 
patriarch  vanifh,  from  a  comparifon  with  this  pious 
woman  ?    Here  Jacob  flill  lingers,  and  difcovers  no  dif- 
pofition  to  perform  his  vows  ;  and  it  becomes  neceffary 
for  God  himfelf  to   addrefs  him.     "  And   God  faid 
"  unto  Jacob,  arife,  go  up  to  Bethel,  and  dwell  there  : 
"  and  make  there  an  altar  unto   God,  that  appeared 
"  unto  thee  when  thou  fleddeft  from  the  face  of  Efau 
"  thy  brother.    Then  Jacob  faid  unto  his  houfehold, 
"  and  to  all  that  were  with  him,  put  away  the  ftrange 
^'^  gods  that  are  among  you,  and  be  clean,  and  change 
"  your  garments  :    and  let  us  arife,   and  go   up  to 
"  Bethel  ;  and  I  will  make  there  an  altar  unto  God, 
"  who  anfwered  me  in  the  day  of  my  diftrefs,  and  was 
"  with  me  in  the  way  which  I  went."     From  thefe 
words — 

Part  IL  We  may  derive  fome  inftruclive  and  ufe- 
ful  obfervations.  Firfl,  we  may  remark  how  foon  the 
influence  of  imprefltve  fccnes  wears  away,  and  ho\f 


52  Vows  called  to  Remembrance,       [Ser.  hi. 

prone  we  are  to  lofe  the  fenfe  of  our  mercies,  and  all 
the  fine  religious  feelings  they  once  produced.  If  a 
perfon  had  feen  Jacob  on  the  morning  after  his  vifion, 
and  when  he  was  leaving  the  place  made  facred  by  his 
vow,  and  had  faid  to  him,  "  God  will  accomplifh  thy 
"  defire  ;  he  will  guide  thee  and  keep  thee  ;  provide 
"  for  thee,  and  bring  thee  back  enriched  and  multiphed, 
"  to  fee  thy  native  land  ;  and  you  will  think  nothing 
"  of  all  this  ;  you  will  live  year  after  year  unmindful 
"  of  Bethel,  and  fuffer  your  vow  to  He  unperform- 
"  ed  ;''  the  prophecy  v/ould  have  been  incredible  ;  he 
would  have  exclaimed,  "  can  I  ever  thus  trifle  with 
''  God,  or  become  infenfible  to  fuch  a  benefactor  ?" 
"  What !  is  thy  fervant  a  dog,  that  he  fliould  do  this 
''  thing  ?*'  How  were  the  Ifraelites  affefted  when 
God  appeared  for  them  !  "  They  fang  his  praife  ;" 
they  refolved  to  diflrufl  him  no  more  ;  they  faid  "  All 
"  that  the  Lord  commandeth  us  will  we  do."  "  But 
"  they  foon  forgot  his  works,  and  the  wonders  v/hich 
^'  He  had  fhewn  them  ;"  murmured  again  ;  rebelled 
again.  Their  mercies  were  written  in  the  fand,  and  the 
firft  returning  wave  of  trouble  wafhed  them  out. 
Hence  David  lays  an  embargo  upon  his  thoughts  : 
'•  Blefs  the  Lord,  O  my  foul,  and  forget  not  all  his 
"  benefits."  It  would  be  well  if  we  could  identify  and 
fecure  our  feelings  in  certain  periods  and  conditions  of 
life,  that  we  may  afterwards  review  th?m,  compare 
ourfelves  with  them,  perceive  our  declenfions  and  de- 
ficiencies ;  and  bring  forward  thefe  former  experi- 
ences, when  we  grow  cold  to  warm  us,  and  when  we 
grow  llothful  to  quicken  us.  A  faithful  recolledion  is 
of  peculiar  importance  to  the  chriftian.    Things  can 


S  £  R .  III.]       Vows  called  to  Remembrance,  5^ 

imprefs  the  mind  no  longer  than  they  arc  in  it ;  and 
flips  in  the  memory  occafion  failures  in  the  life.  But, 
alas  !  like  a  fieve,  full  while  in  the  river,  but  when 
raifed  up,  empty  and  dropping  ;  and  as  water,  which 
has  a  natural  tendency  to  be  cold,  but  requires  a  per- 
petual fire  to  keep  it  warm  ;  fo  treacherous  are  our 
memories  in  divine  things  ;  fo  conftantly  do  we  need 
means  and  helps  ;  fo  neceflary  is  it  to  have  our  "  minds 
"  ilirred  up  by  way  of  remembrance." 

Secondly,  God  will  remind  his  people  of  forgotten 
duties.  And  he  can  never  be  at  a  lofs  for  means  to 
admonifli  us.  He  addreffes  us  by  his  providence. 
The  defign  of  affliction  is  to  bring  our  fin  to  remem- 
brance. Sometimes  the  caufe  of  affliction  is  not  fo 
obvious,  and  we  fay  with  Job,  "  i*n<^\\'  me  wherefore 
*''  thou  contendell  with  me."  At  other  times  there  is  a 
wonderful  correfpondence  betv/een  the  crime  and  the 
calamity  ;  the  one  is  the  confequence  and  the  difcove- 
ry  of  the  other,  and  leads  back  the  mind  inftantly  to  it. 
When  God  brings  us  into  new  difficulties,  and  we 
apply  for  relief,  our  former  deliverances  and  indul- 
gences are  remembered  ;  and  our  ingratitude,  in  not 
duly  acknowledging  and  improving  them,  flares  us  in 
the  face,  and  deflroys  the  liberty  and  Hfe  of  prayer. 
Have  you  fuccoured  a  fellow  creature,  and  is  he  thank- 
ful ?  Can  you  hear  his  praifes  for  your  petty  favours, 
and  not  be  reminded  of  your  obligations  to  God  for 
benefits  infinitely  fuperior  ?  Or  is  he  unthankful  and 
unworthy  ?  Here  is  a  glafs  held  up  as  you  pafs  along, 
in  which  you  may  catch  a  glance  of  your  own  image  : 
"  how  much  more  unthankful  and  unworthy  have  I 
^'  proved  to  my  almighty  Friend,  whofe  goodnefs  and 


54  Vows  called  to  Ranejnbj'ancc,       [Ser.  in, 

"  mercy  have  followed  me  all  the  days  of  my  life !" 
He  renews  recolleftion  by  means  of  his  word.  The 
fcripture  is  not  only  "  profitable  for  dodrine  ;  but  re- 
"  proof,  correction,  and  inftruclion  in  righteoufnefs." 
It  not  only  affords  a  word  in  feafon  for  him  that  is  wea- 
ry, but  for  him  that  is  carelefs  and  luke  warm.  By 
this  the  fecrets  of  the  heart  are  made  manifefl ;  and 
happy  are  thofe  who  are  willing  to  apply  this  touch- 
llone,  to  ufe  this  balance  of  the  fanduar)^,  to  take  this 
candle  of  the  Lord,  and  examine  the  chambers  of 
imagery  within,  and  who,  when  they  have  done  all, 
will  invite  a  feverer  fcrutiny  j  "  fearch  me,  O  God, 
"  and  know  my  heart,  try  me,  and  know  my  thoughts  ; 
"  and  fee  if  there  be  any  wicked  way  in  me,  and  lead 
"  me  in  the  way  everlailing."  Minifters  are  God*s 
remembrancers.  Their  bufmefs  is  not  to  bring  ftrange 
things  to  your  ears,  to  entertain  you  with  novelties,  or 
to  encourage  in  you  a  fondnefs  for  thofe  fpeculations 
which  bear  llightly  on  the  heart  and  life  ;  but  they  are 
to  recall  your  attention  to  things,  which  though  the 
moft  fimple  are  the  mofl  important,  and  at  the  fame 
time  the  mofl  neglected  ;  to  remind  you  of  things 
already  known  ;  to  imprefs  you  with  things  already  be- 
lieved ;  to  place  your  practice  oppofite  your  faith, 
and  your  lives  by  the  fide  of  your  profefTion.  "I  will 
"  therefore  put  you  in  remembrance  of  thefe  things, 
"  though  ye  once  knew  them  :"  here  is  our  example. 
"  If  thou  put  the  brethren  in  remembrance  of  thefe 
"  things,  thou  flialt  be  a  good  minifter  of  Jefus  Chrifl." 
This  is  our  commendation.  God  has  alfo  an  internal 
witnefs  and  monitor.  It  is  confcience  ;  and  if  in  its 
natural  flate  it  has  power  to  accufc  the   tranfgreflbr. 


Ser.  III.]       Vgws  called  to  Remembrance,  55 

how  much  more  influence  will  it  poflfefs  when  renewed 
and  fandilied  ? 

Thirdly,  Gracious  characters  are  alive  to  divine  inti- 
mations.    Herein  we  perceive  a  difference  between 
them  and  others.     They  are  encompaffed  with  infir- 
mity ;  they  may  err  ;  the)'*  may  fall ;  but  there  is  in 
them  a  principle  which  fecures  their  rifing  again  ; 
they  are  open  to  convi6lion,  they  welcome  reproof ; 
they  melt,  retract,  reform,   and   are    watchful    and 
prayerful  to  prevent  fimilar    mifcarriages  in  future. 
A  man  afleep  only,  is  very  diilinguifhable  from  a  per- 
fon  dead  ;    the  difference  will  appear  as  foon  as   you 
endeavour  to  wake  them.    '  The  one  is  unfufceptible  ; 
the  other  flirs,  inquires,  fprings  up.     A  living  bough 
may  bend  down  to  the  earth  under  a  prefTure  ;  but 
remove  the  load,  and  it  is  upright  again,  and  points 
heavenward.      Elihu  finely  defcribes  the  feelings  of  a 
pious  mind    under    divine  corre6lion  ;  "  furely  it  is 
"  meet  to  be  faid  unto  God,  I  have  borne  chaflifement, 
"  I  will  not  offend   any  more.     That  which  I  know 
"  not,  teach  thou  me  ;  if  I  have  done  iniquity,  I  will 
"  do  no  more."     When  our  Lord  looked  only  upon 
Peter,  "  he  went  out  and  wept  bitterly."     Jacob  does 
not  argue  the  matter  with  God,  does  not  vindicate 
himfelf,  does  not  extenuate  his  fault.     The  Lord  em- 
ploys no  fevere  language,  nor  is  it  neceffary  ;  a  foft 
word  fubdues  him  ;  "  it  is  too  plain  to  be  denied,  and 
*'^  too  bad  to  be  excufed  :  I  have  finned  ;  what  fhali 
*'  be  done  unto  thee,  O  thou  preferver  of  men.    I  will 
*'  acknowledge  my  tranfgrefTion,  I  will  be    lorry  for 
*'  my  fin  ;  I  will  forfake  it  ;  duty,  negleded  alas  ! 
"  fo  long,  fhall  be  no  longer  negleded  ;  thy  voice  I 


56  Vows  called  io  Rcmemhrance,       [Ser.  hi. 

^'hear;  thy  command  I  haften  to  obey."  Such  was 
the  meaning  of  his  words,  and  of  his  practice.  For 
he  does  not  delay,  or  hefitate  :  "  then  Jacob  faid 
"  unto  his  houfehoid,  and  to  all  that  were  with  him, 
''  put  away  the  ftrange  gods  that  are  among  you,  and 
"  be  clean,  and  change  yOur  garments  ;  and  let  us 
"  arife,  and  go  up  to  Bethel."  From  hence  we  m.ay 
obferve  alfo. 

Fourthly,  That  holy  preparations  become  the  fol- 
emn  fervice  of  God,  They  are  generally  deemed  necef- 
fary  for  miniflers.  It  is  fuppofed  they  ought  to  be  pre- 
vioufly  alone  ;  to  fix  their  attention  ;  to  imprefs  their 
minds  ;  to  implore  the  divine  affillance  and  bleffrng. 
But  have  hearers  no  need  of  this  ?  Are  they  to  engage 
in  the  worfhip  of  God,  entirely  regardlefs  of  the  na- 
ture, the  importance,  and  the  influence  of  divine  infti- 
tutions  ?  To  omilTions  of  this  kind  it  is  owing,  that 
ordinances  in  our  day  are  become  as  unprofitable  as 
they  are  common.  If  before  you  came  together,  you 
retired,  and  endeavoured  to  obtain  an  abftraclion  of 
mind;  if  by  refledlion  you  procured  a  ferioufnefs  of 
frame,  fo  friendly  to  devotion  ;  if  by  examining  your- 
felves,  you  difcovered  what  fmful  prejudice,  or  pafTion, 
was  likely  to  render  you  partial  hearers  ;  if  you  formed 
a  refolution  to  lay  yourfelves  open  to  the  influence  of 
the  word,  and  to  rectify  whatever  appeared  to  be 
wrong  ;  if  you  remembered  that  you  arc  accountable 
even  for  your  attendance,  and  that  the  word  you  hear 
will  judge  you  in  the  laft  day  ;  if  you  came  with  eager 
defire  and  earnefl:  expectation,  founded  on  the  promife 
of  God,  that  he  is  the  rewarder  of  them  that  diligent- 
ly feek  him  \  and  above  all,  with  prayer,  knowing  that 


Ser.  1 1 1.3  Vows  called  to  Remembrance.  57 

"  neither  is  he  that  planteth  any  thing,  nor  he  that  wa- 
"  tereth,  but  God  who  giveth  th€  increafe  j"  were 
you  thus  to  enter  on  the  fervice  of  the  fanduary  ;  I  afk, 
would  there  not  be  a  natural  tendency  in  all  this  to 
render  the  means  of  grace  imprelTive  and  efficacious, 
and  is  not  this  the  only  authorized  way  in  which  you 
can  hope  for  the  divine  blefling  ?     Ralh  entering  upon 
duty  is  rarely  profitable.     God  may  meet  with  us  una- 
wares, but  where  has  he  promifed  to  do  it  ?  "  Draw 
"  nigh  to  God,  and  he  will  draw  nigh  to  you."  "  Keep 
"  thy  foot  when  thou  goeft  to  the  houfe  of  God." 
"  Offer  not  the  facrifice  of  fools."  "  Take  heed  how 
"  ye  hear."     "  Wherefore  lay  apart  all  filthinefs,  and 
"  fuperfluity  of  naughtinefs,  and  receive  with  meeknefs 
"'  the  engrafted  word,  which  is  able  to  fave  your  fouls.** 
Thefe  are  the  commands  of  God,  and  they  regulate 
our  hope,  as  well  as  our  practice.     And  in  this  man- 
ner  our  good  old  forefathers  worfhipped ;  then  pub- 
lic fervices  were  not  fo  multiplied  as  to  abridge,  if  not 
exclude  the  duties  of  the  family  and  the  clofet ;  then 
hearing  the  word  was  not  rendered  an  entertainment 
fo  cuftomary,  common,  and  trifling  ;  with  them  divine 
worfhip  was  an   awful  thing ;  they  prepared  for  one 
duty,  by  another  ;  and  like  wife  performers,  they  tu- 
ned the  inftruments  before  the  concert  began. 

Fifthly,  There  may  be  wicked nefs  in  a  religious 
family.  We  find  "ftrange  gods"  even  in  Jacob'^ 
houfehold.  We  may  view  iniquity  in  fuch  a  fituatiori 
two  ways.  Firft,  as  a  good  man's  afHidion ;  and  a 
dreadful  af!li6lion  it  will  prove.  It  is  bad  to  have  fick- 
nefs  in  his  houfe,  but  it  is  worfe  to  have  lin,  the  plague 
and  peftilence  of  the  foul.  How,  fav&  he,  can  I  hear  to 
H 


58  Vows  called  to  Remembrance*  [Ser.  in. 

fee  the  deftrudion  of  my  kindred  !  Secondly,  as  a  good 
, man's  fault.  Could  we  fee  things  as  God  does,  and 
be  able  to  trace  back  effeds  to  their  caufes,  we  fhould 
foon  perceive  the  fource  of  the  diforders  and  wicked- 
nefs  which  prevail  in  many  houfes.  Mailers  of  fami- 
lies !  have  you  ruled  well  the  charge  which  God  has 
given  you  ?  Have  you  behaved  towards  your  fervants, 
as  remembering  you  have  a  maflier  in  heaven  ?  Have 
you  fhewn  them  a  kind  and  a  pious  attention  ?  Have 
you  had  your  children  in  fubjedion  ?  Have  you  train- 
ed them  up  in  the  nurture  and  admonition  of  the  Lord  ? 
Have  you  inflrudled  them  only  in  particular  dogmas, 
or  impregnated  them  with  the  fpirit  of  chriftianity ; 
and  endeavoured  to  render  its  duties  lovely  and  practi- 
cable ?  Have  you  not  provoked  them  to  wrath,  till  they 
are  difcouraged  ?  Or  has  not  your  indulgence  become 
connivance,  fo  that  you  have  refembied  Eli,  whofe 
*'  fons  made  themfelves  vile,  and  he  reftrained  them 
"  not  ?"  or  David,  "  who  had  never  difpleafed  Adoni- 
"  jah  at  any  time  in  faying,  why  haft  thou  done  fo  ?" 
Have  you  maintained  order ;  or  lived  in  a  confufion 
favourable  to  every  evil  work  ?  Has  daily  devotion 
been  ferioufly  performed  ?  Have  you  enforced  all  by 
your  own  walk  and  converfation  ?  Have  you  fet  no 
evil  thing  before  your  eyes  ?  While  you  have  preach- 
ed meeknefs  in  words,  have  you  not  recommended 
pafTion  by  example  ?  While  you  have  taught  them  hu- 
mility'by  precept,  have  you  not  enforced  pride  by  prac- 
tice ?  And  are  you  furprifed  to  find  irregularities  in 
YOUR  family  ?  Wonder  if  you  pleafe,  but  wonder  at 
your  own  folly  in  feeking  by  the  wayfide  to  "  gather 
"  grapes  of  thorns,  or  figs  of  thiftles."     Complain  if 


Ser.  hi. 3         Vows  called  to  Remembrance.  59 

you  pleafe,  but  complain  of  yourfelves.  Are  you  fo 
unreafonable  as  to  expedl  to  "  reap  where  you  have 
*'  not  fown,  and  to  gather  where  you  have  not  ftraw- 
«  ed  ?" 

Again,  we  remark  that  our  religious  concern  fhould 
not  be  confined  to  ourfelves  only  ;  we  are  to  engage 
our  families  to  accompany  us  in  the  exercifes  of  devo- 
tion.    Thus  Jacob  would  not  go  alone,  but  calls  upon 
his  houfehold,   and  all  that  are  with  him ;  each  njuil 
prepare,  and  each  muil  attend.    And  of  Abraham,  fays 
God,  "  I  know  him  that   he  will  warn  his  children 
*'  and  his  household  after  him,  and  they  fhall  keep 
"  the  way  of  the  Lord,  to  do  juftice  and  judgment, 
"  that  the  Lord  may  bring  upon  Abraham  that  which 
"  he  hath  fpoken  of  him."     In  the  fame  difpofition 
was  Jofhua,  who  faid,  "  as  for  me  and  my  house,  we 
"  will  ferve  the  Lord."     We  may  add  the  centurion ; 
"  he  feared  God,  with  all  his  house."     In  your  own 
families  you  pofTefs  an  authority  and  an  influence  ;  "  a 
"  father  has  honour,  a  mailer  fear."     Servants  and 
children  naturally  obey.     This  authority  and  influ- 
ence you  are  to  employ  for  religious,  as  well  as  civil 
purpofes  ;  and  to  vary  the  exercife  of  them  according 
to  the  condition  of  thofe  who  are  in  family  conne6lion 
with  you ;  ufmg  command  with  fome,  perfuaiion  with 
others,  means  with  all.     As  the  head  of  a  family,  you 
are  to  mind  the  fouls  of  thofe  who  are  under  your  care, 
as  well  as  their  bodies.    They  are  not  defigned  to  live 
liere  only,  or  principally ;  they  are  haftening  into  eter- 
nity.    And  you  are  not  to  live  here  always  ;  you  will 
foon  be  called  "  to  give  an  account  of  your  Reward- 
"  fhip,"  and  you  will  be  judged,  not  only  as  anindi- 


60  Vows  called  to  Remembrance,         [Ser.  hi. 

vidual ;  but  as  the  owner  of  an  household  :  after 
the  man  has  been  tried,  the  mafler  will  be  fummoned ; 
O  that  you  may  "  give  up  your  account  with  joy,  and 
"  not  with  grief."  Even  here  you  have  the  advantage 
of  domeftic  religion  ;  "  the  voice  of  falvation  and  of 
"  rejoicing  is  in  the  tabernacles  of  the  righteous ;" 
fuch  houfeholds  only  are  fafe  and  happy.  How  pleaf- 
ing  is  it  to  fee  all  the  members  of  a  family  worfhip- 
ping  God  together  daily  in  their  own  houfe  !  How- 
lovely  to  obferve  them  coming  forth  in  the  morning 
of  the  fabbath,  all  going  to  the  houfe  of  God  in  com- 
pany !  Miniflers  are  encouraged,  while  they  fee  in  fuch 
houfeholds  the  nurferies  of  their  churches,  and  addrefs 
with  pleafure  a  hopeful  aflembly,  formed  by  the  union 
of  a  number  of  amiable,  orderly,  ferious  families.  But 
they  are  pained  to  fee  you  disjoined,  and  coming  in 
alone  ;  the  father  without  the  fon,  and  the  mother 
without  the  daughter.  Shall  I  intimate  here  the  pro- 
priety not  only  of  your  engaging  your  families  in  re- 
ligious duties,  but  of  taking  them  along  with  you,  as 
far  as  circumftances  will  allow,  to  the  same  place  of 
worfhip  ?  Thus  you  will  be  certain  of  their  attendance, 
by  their  being  under  your  eye ;  while  they  will  be 
preferved  from  that  faflidioufnefs  and  vagrancy  of 
mind,  fo  much  cherijQied  by  loofe  and  various  hearing. 
Once  more  we  may  obferve,  that  deliverance  claims 
fervice  ;  that  prayer  anfwered  is  to  become  praife.  Ja- 
cob refolves  to  diftinguifh  himfelf  for  God,  who  had 
appeared  fo  wonderfully  for  him ;  and  to  make  the 
place  of  mercy,  the  place  of  duty  :  "  there  will  I  make 
"  an  altar  unto  God,  who  anfwered  me  in  the  day  of 
*'  my  dillrefs,  and  was  with  me  in  the  way  which  I 


Ser.  III.]         Vo-cvs  called  to  Remembrance.  iSX 

"  went."     I  fee  him  travelling  flowly  on  with  his  fam- 
ily ;  at  length  he  approaches  Bethel.     To  revifit  a 
place  we  have  not  feen  for  twenty  eight  years,  is  al- 
ways affecting.     Many  refiedions  will  naturally  arife 
in  a  contemplative  mind.     "  Since  I   iaft  viewed  this 
"  fpot,  what  unexpected  connexions  have  I  formed  ! 
"  What  changes  have  I  experienced  1    I  have  been 
"  led  by  a  way  which  I  knew  not ;  lover  and  friend 
"  haft  thou  put  far  from  me,  and   my  acquaintance 
"  into  darknefs.    How  much  of  Hfe  is  gone,  to  return 
^'  no  more  1  it  has  paffed  away  like  a  dream.     How 
"  little  is  tliere  in  looking  back,  upon  which  die  mind 
"  can  fix  with  fatisfaclion !  How  often  have  I  been  de- 
"  ceived  in  my  hopes !  How  varied  does  the  world 
"  now  appear  1  how  much  more  of  its  vanity  do  I  fee, 
"  and  of  its  vexation  do  I  feel !    It  is  time  to  feek  a 
"  better  country.     So  teach  me  to  number  my  days, 
"  that  I  may  apply  my  heart  unto  wifdom."     Jacob  is 
now  arrived  ;  he   looks  around  ;  he  defcries  partially 
covered  with  mofs,  the  ftone  which  he  had  fet  up  for 
a  pillar  ;  he  embraces  it,  and  calling  to  his  family — 
"  Twenty  eight  years  ago  this  very  ftone  was  my  pil- 
*^  low ;  here  deftitute  of  accommodations  I  was  compcl- 
"  led  to  fleep  ;  here  I  paffed,  my  ftaft'all  my  ftore  ;  and 
"  hither  He  has  returned  me."     What  mingled  emo- 
tions does  he  feel !  what  ftiame  1  what  joy  !  what  con- 
demnation of  himfelf  !    what  praife  to  the   God  of 
Bethel ! 

Chriftlans,  you  have  no  journey  to  take,  no  materi- 
al altar  to  raife,  no  cmimal  facrificc  to  immolate.  "  Of- 
"  fer  unto  God  thankfgiving :  and  pay  thy  vows 
"  unto  the  Moft  High."     ''  Whofo  offereth  me  praife 


62  Vows  called  to  Remembrance,  [Ser.  iii. 

"  glorifieth  me,  and  to  him  that  ordereth  his  conver- 
"  fation  aright  will  I  fliew  the  falvation  of  God." 
What  fay  you,  Chriflians,  have  you  had  no  "  day  of 
"  diftrefs,^'  in  which  "  He  anfwered"  you  ?  Has  there 
been  no  "  way  in  which  He  has  been  with"  you  as 
your  guide  and  your  protedor  ?  Has  He  not  difap- 
pointed  your  fears,  and  far  exceeded  your  hopes  ? 
"  But  Hezekiah  rendered  not  according  to  the  bene- 
"  fits  which  had  been  done  unto  him."  "  Were  there 
''  not  ten  cleanfed  ?  but  where  are  the  nine  ?"  "  Go 
"  up,"  fays  God,  "  to  Bethel,  and  dwell  there." 
May  you  anfwer  with  Jacob,  "  let  us  arife,  and  go  up 
"  to  Bethel ;  and  there  will  I  make  an  altar  unto  God, 
"  who  anfwered  me  in  the  day  of  my  diftrefs,  and  was 
"  with  me  in  the  way  which  I  went."     To  whom. 

Part  III.  Does  this  apply  ?  and  who  in  this  aflem- 
bly  is  concerned  in  the  command  and  the  example  ? 

Firll,  Have  none  of  you  been  advanced  in  worldly 
polTeliions  ?  Wealth  is  not  always  hereditary  ;  Provi- 
dence fometimes  ^'  raifeth  up  the  poor  out  of  the  duft, 
"  and  lifteth  up  the  needy  out  of  the  dunghill."  Many 
know  what  it  is  to  be  "  abafed,"  as  well  as  what  it  is  to 
''  abound."  Look  back  to  a  period,  when,  if  you 
were  not  embarrafled,  you  had  *'  none  inheritance,  no 
''  not  fo  much  as  to  fet  your  foot  on."  Remember 
your  feelings  when  beginning  the  world  ;  jo\x  formed 
your  plans,  and  endeavoured  to  fecure  his  affiflance, 
whofe  "  blefling  maketh  rich  and  addeth  no  forrow." 
"  Except  the  Lord  build  the  houfe,  they  labour  in  vain 
*'  that  build  it.  It  is  vain  to  rife  up  early,  to  fit  up  late, 
"  and  to  eat  the  bread  of  forrows.     O  Lord,  I  befeech 


Ser.  III.]       I^oivs  called  to  Re?nembrance.  6S 

"  thee,  fend  now  profperity.  With  fuch  opportunities 
"  and  capacities,  I  will  promote  thy  caufe,  and  relieve 
"  thy  poor.  The  ftreams  fhall  remind  me  of  the 
"  fource.  Praife  waiteth  for  thee,  O  God,  and  unto 
"  thee  fhall  the  vow  be  performed."  And  He  has 
more  than  realized  your  expectations.  The  ftafF  has 
long  fmce  difappeared,  and  we  behold  your  two  bands  ; 
we  fee  abundance,  or  fliall  I  fay  extravagance  ?  Where 
are  your  altars  and  your  offerings  ?  Where  are  your 
promifed  thankfulnefs  and  zeal  ?  What  have  you  ren- 
dered ?  What  have  you  done  ?  What  are  you  doing  ? 
He  calls  upon  you  to  follow  this  example  ;  you  are 
required  to  fay,  "  Let  us  arife,  and  go  up  to  Bethel ; 
*'  and  I  will  make  there  an  altar  unto  God,  who  an- 
"  fwered  me  in  the  day  of  my  diftrefs,  and  was  with 
**  me  in  the  way  which  I  went.'' 

Secondly,  Have  none  of  you  been  led  back  from 
"  the  valley  of  the  fhadow  of  death  ?"  To  think  of 
dying  was  awful  and  affecting.  To  take  a  final  leave 
of  earth  ;  to  dropfchemes  unfiniihed  ;  to  bid  farewell 
to  friends  ;  to  fee  weeping  relations  ;  to  feel  pain  of 
body,  and  remorfe  of  confcience  ;  to  contemplate  an 
opening  eternity  ;  and  to  find  the  Judge  flanding  be- 
fore the  door  ;  all  made  you  fay,  "  O  remember  that 
*'  my  life  is  wind  ;  mine  eye  fhall  no  more  fee  good. 
"  The  eye  of  him  that  hath  feen  me  fhall  fee  me  no 
''  more  ;  thine  eyes  are  upon  me,  and  I  am  not." 
"  Return,  O  Lord,  deliver  my  foul :  O  fave  me  for 
*'  thy  mercies  fake  :  for  in  death  there  is  no  remem- 
*'  brance  of  thee  ;  in  the, grave  who  fhall  give  thee 
"  thanks  ?"  You  affumed  an  air  of  penitence  ;  you 
promifed  to  render  life,if  fpared,  facred  to  religion.  He 


64  Vozas  called  to  Refnembrance.       [Ser.  in. 

heard  your  prayer,  faw  your  fears,  removed  the  llroke 
of  his  heavy  hand,  reneu-ed  your  ftrength,  recoloured 
your  cheeks,  and  placed  you  in  the  circle  of  ufefulnefs 
and  friendfhip  again.  But  the  fcene,  as  it  removed  to  a 
diftance,  ceafed  to  imprefs  ;  your  views  of  this  world, 
as  you  ftood  on  the  confines  of  another,  were  foon 
changed  ;  your  refolutions  are  now  forgotten,  or  you 
blufh  to  recall  them  ;  you  are  afhamed  to  think  that 
any  fhould  have  witneiTed  fuch  inflances  of  your  weak- 
nefs.     To  remove  every  notion  of  your  having  been 
ferious  in  them,  you  plunge  deeper  in  diflipation  than 
before  ;  when  thefe  vows  occur,  you  endeavour  by 
company  or  pleafure  to  banifli  them.      You  cried, 
"  Let  me  die  the  death  of  the  righteous,  and  let  my 
"  lad  end  be  like  his;'*  you  aiked  for  ferious  chrif- 
tians  and  pious  miniflers,   and  faid,   "  pray  for  us." 
Thefe  you  now  Ihun  ;    you  know  them  not  ;  they 
would  give  an  edge  to  memory,  and  a  fling  to  con- 
fcience.     And  "  is  it  thus  you  requite   the  Lord,  O 
"  foolilh  people  and  unwife  ?"  Look  back  to  the  hour 
of  affliclion  and  of  danger  ;  remember  your  fears, 
your  groans,  your  prayers,  and  your  profefTions.    Go, 
and  acknowledge  the  Lord  that  healed  thee.     Let  the 
phyfician  who  prefcribed,  and  thofe  friends  who  footh- 
ed  thee  on  the  bed  of  languifhing,  have  their  fhare  of 
praife  ;  but  "  the  Lord  killeth  and  maketh  alive  ;  he 
*'  bringeth  down  to  the  grave,  and  raifeth  up."     Say 
with  David,  "  I  was  brought  low,  and  he  helped  me  ; 
*'  what  fhall  I  render  unto  the  Lord  for  all  his  benefits 
*'  towards  me  ?    I  will  take  the  cup  of  falvation,  and 
"  call  upon  the  name  of  the  Lord  ;  I  will  pay  my 
*'  vows  unto  the  Lord,  now  in  the  prefence  of  all  his 


Ser.  III.]       Vows  called  to  Remembrance,  65 

» 
"people."  Say  with  Hezekiah,  "The  Hving,  the 
"  living,  he  fhall  praife  thee,  as  I  do  this  day ;  the 
"  father  to  the  children  fliall  make  known  thy  truth. 
"  The  Lord  was  ready  to  fave  me.  Therefore  we  will 
"  fmg  my  fongs  to  the  ftringed  inftruments  all  the 
"  days  of  our  life  in  the  houfe  of  the  Lord."  Imitate 
Jacob  ;  "  Let  us  arife  and  go  up  to  Bethel ;  and  I  will 
"  build  there  an  altar  unto  God,  who  anfwered  me  in 
"  the  day  of  my  diftrefs,  and  was  with  me  in  the  way 
"  which  I  went." 

Thirdly,   Are  there  no  backfliders  here  ?  When 
you  had  fallen  by  your  iniquity,  did  not  anguifh  and 
horror  take  hold  upon  you  ?    Reflefting    upon  your 
fm,  aggravated  by  knowledge,  and  by  obligations  the 
moft  tender  and  moft  awful,  were  you  not  ready  to 
conclude  your  cafe  was  hopelefs  ?  And  when  at  length 
you   were  encouraged  to  approach,  and  to  addrefs  a 
God  you  had  provoked,  was  not  this  your  language  ? 
"  Lord  take  away  all  iniquity,  receive  us  gracioufly  ; 
*'  fo  will  we  render  the  calves  of  our  lips  :  Aihur  ihall 
'^  not  fave  us  ;    we  will  not  ride  upon  horfes,  neither 
"  will  we  fay  any  more  to  the  work  of  our  hands,  ye 
"  are  our  gods  ;  for  in  thee  the  fatherlefs  hndeth  mer- 
"  cy."     "  Cafl  me  not  away  from  thy  prefence,  and 
*^  take  not  thy  Holy  Spirit  from  me.     Reftore  unto 
*'  me  the  joy  of  thy  falvation,  and  uphold  me  with  thy 
"  free  fpirit  ;  then  will  I  teach  tranfgreffors  thy  ways, 
"  and  fmners  fhall  be  converted  unto  thee.     Open 
"  thou  my  lips,  and  my  mouth  fhall  fhew  forth  thy 
*^  praife."  Fulfil  your,  engagements ;  follow  the  patri- 
arch ;  "  Let  us  arife  and  go  up  to  Bethel ;  and  I  will 
"  build  there  an  altar  mnto  God,  who  anfwered  me  in 
I 


66  Vows  called  to  Remembrance*       [Ser.  hi. 

"  the  day  of  my  diflrefs,  and  was  with  me  in  the  way 
"  w^hich  I  went." 

Fourthly,  What  were  your  feehngs,  O  chriftians, 
when,  convinced  of  fm,  you  were  firil  led  to  feek  fal- 
vation  through  our  Lord  Jefus  Chrifl  ?  Ah  1  return, 
ye  affeding  moments,  and  remind  us  of  an  experience 
which  has  long  been  fled.  O,  what  drivings  againft 
fm  !  O,  what  indifference  to  the  world  !  O,  what  en- 
gagements to  ferve  God  !  You  were  willing  to  follow 
wherever  He  fhould  lead  ;  you  gloried  in  the  reproach 
of  his  crofs  ;  "  having  food  and  raiment,"  you  were 
"  therewith  content."  One  thing  was  needful,  one 
concern  engroiled  you ;  "  Say  unto  my  foul,  I  am 
"  thy  falvation."  And  youfucceeded  ;  and  you  have 
a  good  hope  through  grace  ;  but  to  what  is  all  this 
bleffed  experience  reduced  ?  To  this  duUnefs  in  hear- 
ing ;  to  this  deadnefs  in  prayer ;  to  this  murmuring  and 
complaining  under  trials  ;  to  this  fear  of  man  which 
bringeth  a  fnare ;  to  this  eagernefs  for  the  things  of 
the  world :  "  Go,  and  cry  in  the  ears  of  Jerufalem, 
"  faying,  thus  faith  the  Lord,  I  remember  thee,  the 
"  kindnefs  of  thy  youth,  the  love  of  thine  efpoufals, 
"  when  thou  wentefl  after  me  in  the  wildernefs,  in  a 
"  land  that  was  not  fown  :  Ifrael  was  holinefs  to  the 
"  Lord,  and  the  firfl  fruits  of  his  increafe."  "  Never- 
"  thelefs  I  have  fomewhat  againft  thee,becaufe  thou  haft 
"  left  thy  firft  love  ;  remember  therefore  from  whence 
"  thouart  fallen, and  repent,and  do  thy  first  works." 
"  Arife,  and  go  up  to  Bethel,  and  dwell  there,  and 
"  build  an  altar  unto  God,  who  anfwered  you  in  the 
"  day  of  your  diftrefs,  and  was  with  you  in  the  way 
"  which  you  went." 


Ser.  III.]       VrAvs  called  to  Remembrance.  6*7 

Chriflians,  yc  who  are  always  ftrangcrs  and  pil- 
grims upon  earth,  look  forward  to  a  heavenly  country. 
Ah  !  when  you  have  reached  home  ;  when  you  have 
efcaped  all  the  dangers  to  which  you  are  now  expo- 
fed  ;  when  you  poflefs  all  the  goodnefs  promifed 
you  in  the  word  of  truth  ;  then  no  forgetfulnefs, 
and  no  need  of  memorials.  All  your  mercies  will  arife 
in  view  ;  you  will  perceive  innumerable  inftances  of 
the  divine  goodnefs,  whicli  you  are  now  unable  to 
difcover,  and  all  will  be  feen  with  their  enhancing 
qualities  and  circumftances.  You  will  blefs  Him  for 
all  the  difpenfations  of  his  providence,  for  the  dark 
which  now  perplex,  for  the  painful  which  now  diflrefs, 
for  the  alarming  which  now  terrify  ;  ^^  God  of  all 
"  grace,  and  Father  of  mercy,  thou  haft  anfv/ered  me  in 
"  every  day  of  diftrefs  ;  thou  haft  been  with  me  in  eve- 
"  ry  way  I  have  travelled ;  thou  haft  fufFered  me  to  want 
'^  no  good  thing  ;  and  here  I  raife  an  altar,  fuch  as  I 
"  could  not  rear  in  yonder  world,  where  I  was  encom- 
"  pafted  with  infirmities.  Now  I  fliall  ferve  thee  day 
"  and  night  in  thy  temple,  without  imperfection,  and 
"  without  end.  Blefled  are  they  that  dwell  in  thy 
"  houfe,  they  will  be  ftill  praifmg  Thee.'*     Amen. 


SERMON       IV, 


THE  NATURE  OF  GENUINE  RELIGION 


EzEK.  xi.  19,  20. 

And  I  will  give  them  cfie  heart .^  and  I  will  put  a  new 
fpirit  within  you  :  and  I  will  take  the  Jiony  heart  out 
of  their  fiejh^  and  will  give  them  an  heart  of  Jlejh  ; 
that  they  may  walk  in  my  fiatutes^  and  keep  mine  ordi- 
nances^ and  do  them  :  and  they  Jhall  be  my  people^ 
and  I  will  he  their  God, 

1  HE  works  of  the  Lord  are  great, 
"  fought  out  of  all  them  that  have  pleafure  therein." 
It  is  pleafing  to  obferve  Him  as  the  God  of  nature, 
"  renewing  the  face  of  the  earth,"  "  crowning  the 
"  year  with  his  goodnefs,"  "  opening  his  hand,  and 
"  fatisfying  the  defire  of  every  Hving  thing."  It  is 
edifying  to  "  trace  Him  as  the  God  of  providence,  fix- 
"  ing  the  bounds  of  our  habitation,"^ affigning  every 
man  his  ftation,  quaHfying  him  for  the  fphere  in  which 
he  moves,  and  fometimes  "  raifmg  up  the  poor  out 
"of  the  duft,  and  hfting  the  needy  out  of  the  dung- 
"  hill,  that  he  may  fet  him  with  princes,  even  with  the 
"  princes  of  his  people."  But  it  is  much  more  pleafmg 
and  edifying  to  contemplate  Him  as  tpie  God  of  all 
GRACE.  Here  He  "  excelleth  in  glory."  Here  "  He 
"  fpares  not  his  own  Son,but  delivers  him  up  for  us  all." 


Ser.  IV.]     The  Nature  of  Genuine  Religion.  69 

Here  "He  faves  us  by  the  walhing  of  regeneration, 
"  and  the  renewing  of  the  Holy  Ghofl,  which  he  fheds 
"  on  us  abundantly  through  Jefus  Chrifh  our  Saviour." 
Here  we  behold  Him,  from  the  ruins  of  the  fall,  ma- 
king the  fmner  "  an  eternal  excellency,  the  joy  of 
"  many  generations.'*  All  this  "  purpofe  and  grace" 
He  has  given  us  in  a  way  of  promife  j  and  of  all  the 
promifes  v/ith  which  the  fcripture  abounds,  no  one  is 
more  momentous  than  the  words  which  we  have  read. 
"  And  I  will  give  them  one  heart,  and  I  will  put  a  new 
"  fpirit  within  you  ;  and  I  will  take  the  itony  heart 
"  out  of  their  flefh,  and  will  give  them  an  heart  of 
"  fleih  ;  that  they  may  wdk  in  niy  ftatutes,  and  keep 
"  mine  ordinances,  and  do  them';  and  they  Ihall  be 
"  my  people,  and  I  will  be  their  God." 

Behold  a  full  reprefentation  of  a  fubje<5l  which  de- 
ferves  all  your  regard.  See  genuine  religion  devel- 
oped in  four  effential  articles.  I.  Its  Author.  II.  The 
difpofition  it  produces.  III.  The  obedience  it  demands. 
IV.  The  beffednefs  it  enfures. 

I.  Obferve,  my  brethren,  how  exprefsly  God  ap- 
propriates this  work  to  himself  ;  "  I  will  give 
"  them  one  heart,  and  I  will  put  a  new  fpirit  within 
"  you  ;"  andf(4  of  the  reft.  For  real  r-eligionis  of  a 
DIVINE  original.  It  never  would  have  had  an  exiftence 
in  the  world  without  the  revelation  of  God  ;  and  it 
never  will  have  an  exiftence  in  the  foul  without  the 
operation  of  God.  There  is  indeed  fome  difficulty 
'attending  the  difcuflion  of  this  fubjecl:.  For  the  more 
fpiritual  any  work  of  God  is,  the  more  remote  will  it 
necefTarily  be  found  from  human  comprehenfton.   Our 


70  The  Nature  of  Genuine  Religion,     [Ser.  iv. 

Saviour  compares  this  influence  to  the  operation  of  the 
wind,  which  of  all  the  phenomena  of  nature,  is  the 
leail  apprehenfible  in  its  eflence,  and  the  mod  fenfible 
in  its  effeds.  "  The  wind  bloweth  where  it  hfleth, 
"and  thou  hearefh  the  found  thereof,  but  canfl:  not  tell 
"  whence  it  cometh,  and  whither  it  goeth  ;  fo  is  every 
"  one  that  is  born  of  the  fpirit.'*  The  dodrine  has 
alfo  been  much  abufed.  It  has  often  been  fo  man- 
aged, as  to  make  the  fmner,  while  in  his  natural  ftate, 
to  appear  unfortunate  rather  than  criminal,  and  to 
render  the  ufe  of  means  and  exertions  needlefs.  The 
facred  writers  do  not  inform  us  where,  precifely,  dili- 
gence and  dependence  unite,  or  how  they  blend  through 
the  whole  courfe  of  the  chriflian  life  ;  but  they  alTure 
us  of  the  reality  and  the  conftancy  of  their  union  ; 
they  inform  us  that  there  is  no  inconfiftency  between 
the  command  and  the  promife  ;  that  it  is  our  duty  as 
well  as  privilege,  to  "  be  filled  with  the  fpirit  ;" 
and  that  we  are  to  "  Vv'ork  out  our  own  falvation  with 
"  fear  and  trembling ;  for  it  is  God  that  worketh 
"in  us  to  will  and  to  do  of  his  own  good  pleafure." 

This  being  premifed,  we  proceed  to  eftablifh  the 
doftrine  we  have  advanced.  And  the  proof  is  by  no 
means  difficult ;  it  is  as  fimple  and  obvious,  as  it  is 
convincing.  For  if  "  all  things  are  of  God,"  is  religion 
to  be  excluded,  and  to  form  the  only  exception  ? 
Springs  up  "  the  river  of  the  water  of  life"  from  a 
fource  on  this  fide  "  the  throne  of  God  and  of  the 
"  Lamb  ?"  If  in  him  we  live,  and  move,  "  and  have 
"  our"  natural  "  being,"  do  we  derive  from  an  infe- 
rior principle  our  fpiritual  life  ? — a  life  fublimely  called 
"^  the  life  of  God,"  to  remind  us  of  its  origin,  as  well 


Ser.  IV.]     The  Nature  of  Genuine  Religion.  71 

as  of  its  refemblance  ?  If  the  difcoveries  which  furnifh 
us  with  the  accommodations  and  conveniences  of  hu- 
man life  ;  if  the  fkill  of  the  hufbandman,  and  the  wif- 
dom  of  the  mechanic,  be  in  fcripture  afcribed  to  his 
influence  j  who  gives  us  the  genius  to  live  divinely, 
and  to  have  "  our  converfation  in  heaven  ?"  The  ex- 
prefTions  "to  be  born  again  j"  to  be  "  made  a  new 
'•  creature  ;"  to  be  "  raifed  from  the  dead,"  applied 
to  the  fubjedts  of  divine  grace,  are  allowed  to  be 
metaphorical ;  but  they  are  defigned  to  convey  a  truth, 
and  to  teach  us,  not  only  the  greatnefs  of  the  change, 
but  alfo  the  Author.  If  religion  were  a  human  pro- 
duction, it  would  wear  the  refemblance  of  man  \  it 
would  not  be  the  reverfe  of  all  he  now  is.  After  what 
the  fcripture  has  faid  refpeding  the  total  depravity  of 
hum^an  nature,  and  which  by  experience  and  obferva- 
tion  we  find  every  day  to  be  true  in  fact ;  nothing 
can  be  more  wonderful  than  to  find  any  of  the 
children  of  men  polTeirmg  true  holinefs  ;  and  the 
queftion  is,  how  it  came  there  ?  It  could  not  fpring 
from  themfelves,  for  "  who  can  bring  a  clean  thing 
"  out  of  an  unclean  ?'*  No  efFed;  can  exceed  its  caufe  ; 
and  an  inadequate  caufe  is  no  caufe.  Whence  then 
does  it  proceed  ?  "To  the  law,  and  to  the  teflimony." 
The  fcripture  aflures  us  it  is  the  work  of  God,  and 
leads  us  to  trace  back  the  grand  whole,  and  the  fepa- 
rate  parts  \  the  perfection,  the  progrefs,  the  com- 
anencement  of  religion  in  the  foul,  to  a  divine  agency. 
"  Who  are  born,  not  of  blood,  nor  of  the  will  of  the 
"  flelli,  nor  of  the  will  of  man,  but  of  God."  "  He 
"  that  hath  wrought  us  for  the  felf  fame  thing  is  God, 
*'  who   hath  alfo  given  unto  us  the  earnefh  of  the 


72  The  Nature  of  Genuine  Religion,     [Ser. 


IV. 


"Spirit."  "By  grace  are  ye  faved  through  faith  ; 
"  and  that  not  of  yourfelves,  it  is  the  gift  of  God  ; 
"  not  of  works,  left  any  man  fhould  boafl :  for  we  are 
"  his  workmanfliip,  created  in  Chriil  Jefus  unto  good 
"works,  which  God  hath  before  ordained  that  we 
"  fhould  walk  in  them." 

Nor  is  this  a  curious,  or  ufelefsfpeculation.  The 
■importance  of  it  equals  the  evidence.  To  know  things 
in  their  caufes  has  been  deemed  the  higheft  kind  of 
knowledge  ;  to  know  falvation  in  its  fource  is  necef- 
fary.  Fir  ft  to  guide  and  to  encourage  the  concern  of 
awakened  fmners,  who  are  afking,  "  Men  and  breth- 
"  ren,  v/hat  fhall  we  do  ?"  Such  perfons  will  not 
cheerfully  and  courageouily  enter  on  a  ccurfe  of  god- 
iinefs,  without  an  afTurance  of  elFe^lual  aid.  Seeing 
fo  many  difficulties  and  dangers  before  them,  and 
feeling  their  corruption  and  weaknefs,  after  a  few  un- 
fuccefsful  ftruggles,  they  will  fmk  down  in  hopelefs 
d^fpair  ;  unlefs,  with  a  fenfe  of  their  ov/n  inability, 
you  fhew  them  that  grace  which  is  fufficient  for  them, 
and  meet  them  in  their  conviction  with  the  promife, 
"  Afk,  and  it  fhall  be  given  you  ;  feek,  and  ye  ihall  find; 
"  knock,  and  it  fhall  be  opened  unto  you  ;  for  if  ye, 
"  being  evil,  know  hov/  to  give  good  gifts  unto  your 
"  children,  how  much  more  fhall  your  heavenly  Father 
"  give  his  holy  Spirit  to  them  that  afk  him  !"  This 
decides  j  this  animates.  "  The  grace  of  the  promife 
"  is  adequate  to  the  duty  of  the  command.  Does  the 
"  work  to  which  I  am  called,  look  fitter  for  an  angel, 
''  than  for  a  man  ?  I  have  more  than  an  angel's  re- 
"  fources  ;  my  fufficiency  is  of  God.  Without  him  I 
"  can  do  nothing ;  but  through  his  flrengthening  of  me, 


Ser.  IV.]     The  Nature  of  Genuine  Rdigicn.  IS 

"  I  can  do  all  thina-s."    Secondly,  The  flune  difcovery 
is  necclTary  to  call  forth  the  acknowledgments,  and  to 
regulate  the  praifes  of  thofe  who  are  fandihcd  by  divine 
grace.     The  original  caufe  determines  the  final  end. 
If  their  recovery  orip;inate  from  themfclves,  it  may 
terminate  in  themfelves  ;   and  being  the  authors  of  the 
cure,  they  may  lawfully  appropriate  the  glory  arifmg 
from  it.    But  the  gofpel  aflures  us,  that  God  has  com- 
pletely excluded  boafting  ;  that  he  has  arranged  the 
whole  economy  of  our  falvation,   v/ith   the  exprefs 
view  "  that  no  flefli  lliould  glory  in  his  prcfence."    An 
experience  of  divine  truth  delivers  a  man  from  that 
ignorance  and  pride,  which   once  led  him  to  think  of 
being  his  own  laviour  :  he  feels  that  "  by  the  grace  of 
"  God,  he  is  what  he  is  ;''    thus  he  is  reduced  agahi 
to  the  proper  condition  of  a  creature  ;  lives  a  life  of 
dependence  and  of  praife,  and  acknowledges  his  obli- 
gations to   "  Him,  of  whom,  and  tptrough  whoni, 
"  and  TO  whom  are  all  things."     We  have   feen  the 
origin  of  religion.     Behold, 

II.  The  difpofition  which  it  produces.     It  Is  charac- 
terized by  its  uniformity,  its  novelty,  and  its  fenfibility. 
'-^  I  will  give  them  one  heart,  and  I  will  put  a  nlv/ 
"  fpirit  within  you  ;  and  I  will  take  the  stony  heart 
"  out  of  their  flefh,  and  I  will  give  them   an  heart  of 

"  FLESH." 

Firft,  He  promifes  to  give  them  one  heart  ;  and 
this  fhews  the  sameness  of  religion,  as  to  the  lead- 
ing views,  fentiments,  and  purfuits  of  chriftians.  Of 
the  converts  at  Jerufalem  it  is  faid,  "  the  multitude  o\ 
*'  them  that  believed  were  of  one  heart,  and  of  onj; 
K 


74  The  Nature  of  Genuine  Religion.     [Ser.  jv* 

"  foul."  Feeling  the  fame  wants,  and  attraded  to  the 
fame  fource  of  relief,  they  affembled  and  blended  to- 
gether ;  they  had  many  hearts  before  ;  they  "  fol- 
"  lowed  divers  lufls  and  pleafures  ;"  they  "  turned 
"  every  man  to  his  own  way."  From  thefe  various  wan- 
derings they  are  called  to  enter,  and  to  travel  one  and 
the  fame  way.  Grace  produced  a  unity,  and  a  unity 
it  always  will  produce.  But  a  unity  of  what  ?  Of  opin- 
ions ?  Of  forms  and  ceremonies  ?  Of  drefs  and  phra- 
feology  ?  No  :  but  of  fomething  infinitely  fuperior  ; 
a  onenefs  of  reliance  ;  of  inclination  ;  of  tafte  ;  of 
hopes  and  fears ;  of  joys  and  forrows.  Though  divided 
and  diftinguiflied  from  each  other  by  a  thoufand  pecu- 
liarities, they  ALL  hate  fin,  they  all  "  hunger  and 
"  thirft  after  righteoufnefs,"  they  all  follow  "  hard 
"  after  God,"  they  all  feel  the  fpiritual  life  to  be  a 
warfare,  they  all  confefs  themfelves  to  be  only 
"  ftrangers  and  pilgrims  upon  earth."  Thus  with  cir- 
cumftantial  diverfityv/ehave  effential  identity  ;  thefub- 
fiance  as  unalterable,  as  the  modes  are  various ;  the 
drefs  changing  with  times  and  places  ;  the  figure,  the 
members,  the  foul,  always  the  fame.  "  For  by  one 
"  fpirit,  we  are  all  baptized  into  one  body,  whether 
"  we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free  : 
"  and  have  been  all  made  to  drink  into  one  Spirit." 
He  engages  alfo  to  produce, 

Secondly,  A  new  fpirit :  "  and  I  will  put  a  new 
"  fpirit  within  you,"  not  only  different  from  that  which 
ftill  animates  others,  but  diflinguifhed  from  that  which 
once  influenced  them  ;  it  was  not  born  with  them ; 
they  were  once  flirangers  to  it ;  but  defigned  for  a 
new  world,  new  work,  new  pleafures,  it  is  neceflfary 


Ser.  IV.]     The  Nature  of  Genuine  Religion,  75 

for  them  to  have  a  new  fpirit.  Elevation  will  only 
ferve  to  embarrafs  and  encumber  a  man,  unlefs  he  is 
fuited  to  it.  A  king  may  advance  a  flave  to  a  ftation 
of  eminence  ;  but  with  a  change  of  condition,  he  can- 
not give  him  a  change  of  difpofition  ;  with  his  new 
office,  he  cannot  bcflow  a  new  fpirit.  But  in  this 
manner,  the  Lord  qualifies  his  people  for  their  fitua- 
tion  and  engagements  ;  and  thus  they  are  at  home 
in  them  ;  there  is  a  fuitablenefs  produ6live  of  eafe  and 
enjoyment.  This  is  the  peculiar  glory  of  the  gofpel. 
Obferve  all  falfe  religions  ;  they  take  man  as  he  is  ; 
they  accommodate  themfelves  to  his  errors  and  his 
paffions  ;  they  leave  him  elfentially  the  fame.  They 
follow  the  man,  they  are  formed  after  his  likenefs  ; 
whereas  here  the  man  changes  ;  he  is  modelled  after 
the  image  of  religion.  The  gofpel,  inftead  of  flatter- 
ing, tells  him  that  nothing  is  to  be  done  while  he  re- 
mains as  he  now  is  ;  that  in  his  prefent  flate,  he  is  in- 
capable of  performing  its  duties,  and  of  relifhing  its 
joys ;  that  he  must  be  transformed,  or  he  "  cannot 
"  enter  into  the  kingdom  of  God."  And  what  it  in- 
difpenfably  requires,  it  provides  for  and  fecures  ;  hence 
all  is  order  and  harmony.  For  every  thing  in  the  fub- 
lime  difpenfation  of  the  gofpel,  and  the  conftitution  of 
the  chriftian  church  is  new  ;  we  have  "  a  new  cove- 
"  nant ;"  we  have  a  "  new  Jerufalem,  which  is  the 
mother  of  us  all  :"  "  we  approach  God  by  a  new 
"  and  a  living  way  :"  we  fing  "a  new  fong  :"  we  are 
called  by  "  a  new  name  :"  "  according  to  his  promife, 
"  we  look  for  new  heavens,  and  a  new  earth,  where- 
"  in  dwelleth  righteoufnefs  :"  "  He  that  fitteth  up- 
*'  on  the  throne,  faith,  behold  I  create  all  things 


7G  The  Nature  cf  Genuine  Religicn.     [Ser.  iv» 

"  NEw.'^  Do  you  wonder  therefore,  my  brethren, 
that  we  are  required  to  "  put  off  the  old  man  with  his: 
^'  deeds  ;  and  to  put  on  the  new  man  ;'*  to  "  walk 
"  in  NEWNESS  of  Hfe  ;"  to  ferve  him  in  "  the  new- 
"  NESS  of  the  Spirit,  and  not  in  the  oldnefs  of  the  let- 
^'  ter  ?"  that  we  are  affured  "  that  neither  circumcifion 
*'  availeth  any  thing,  nor  uncircumcifion,  but  a  new^ 
''  creature'?"  and  "  that  if  any  man  be  in  Chrifl,  he 
"  is  a  NEVx'-  creature  ;"  that  "  old  things  are  paflfed 
"  away,  and  behold  all  things  are  become  new  r" 

Thirdly,  He  gives  "  theni  an  heart  of  flesh."  It 
was  a  heart  of  "  done"  before.  Take  a  flone,  feel  it, 
how  cold  !  Strike  it,  it  refills  the  blow.  Lay  upon  it 
a  burden,  it  feels  no  preiTure.  Apply  a  feal,  it  re- 
ceives no  impreflion.  Such  vv^ere  your  hearts  once, 
thus  cold,  impenetrable,  fenfelefs,  unyielding,  and  un^ 
fufceptible.  What  a  mercy  is  it  to  have  this  curfe  re-, 
moved, and  to  have  "hearts  of  flefh!"  to  be  able  to  feel ; 
to  feel  fpiritually ;  to  be  ahve  to  "  the  powers  of  the 
"  world  to  come  !"  to  be  no  longer  infenfible  to  divine 
and  heavenly  things,  when  they  come  in  contad;  with 
us !  And  remember,  chriflians,  this  holy  fenfibility  is 
evidenced,  net  only  by')^our  pleafmg  emotions,  but  alfo 
by  your  diftreffing  ones.  Your  tears  of  forrow  indi- 
cate fenfation,  as  well  as  your  tears  of  joy.  Is  not 
pain  a  proof  of  feeling  ?  Yes,  the  chriflian's  heart  is 
'^^  an  heart  of  flefli."  Bring  it  to  the  word  of  God,  it 
feels.  "  My  heart,"  fays  David,  "ftandeth  in  awe  of 
"  thy  word."  He  "  trembles  at  thy  word,"  fays 
Ifaiah.  He  opens  it  with  reverence  ;  he  bows  to  its 
authority  ;  he  often  compares  himfclf  with  its  de- 
mands ;  he  reads  the  character  and  doom  of  apoflatea, 


Ser.  IV.]     The  Natin^c  of  Genuine  Religion,  77 

and  turns  pale  ;  he  dreads  its  threatenings,  and  longs 
for  an  interefl  in  its  promifes  !  O  how  many  feelings 
will  one  fermon  fet  in  motion ! 

Brinp-  it  to  fm,  it  feels.  A  tender  confcience,  like 
the  eye,  is  offended  with  a  mote.  A  dead  corpfe  is 
unaffected  with  the  deepeff  wound  ;  the  point  of  a 
needle  makes  the  living  body  to  writhe.  While  others 
do  not  groan,  though  charged  with  heinous  crimes, 
the  chriltian  complains  even  of  infirmities,  of  wander- 
ing thoughts,  of  earthly  affections  ;  and  a  look  from  his 
offended  Lord,  will  make  him  '-  go  out  and  weep 
"  bitterly.'' 

Bring  it  to  the  difpenjations  of  Providence,  it  feels. 
"  My  flefli  trembleth  for  fear  of  thee,  and  I  am  afraid 
^'  of  thy  righteous  judgments."  Or  does  he  profper  ? 
He  is  no  ftrangcr  to  a  fear,  left  "  his  table  fliould  be- 
^'  come  a  fnare,  and  a  trap,  and  a  flumbling  block,  and 
"  a  recompence  unto  him." 

Bring  it  to  the  divine  glory,  it  feels.  "  Rivers  of 
"  waters  run  down  mine  eyes,  becaufe  men  keep  not 
"  thy  law." 

Bring  it  to  the  concerns  of  others,  it  feels.  "  He 
"  weeps  with  them  that  weep.  He  confiders  them 
^^  that  are  in  adverfity,  as  bound  with  them."  "  Who 
"  is  weak,  and  he  is  not  weak  ?  who  is  offended, 
"  and  he  burns  not  ?"  For  a  tender  heart  is  always 
accompanied  with  a  tender  hand,  and  a  tender  tongue. 
Such  is  the  difpofition  w^hich  is  formed  in  all  the 
fubjecls  of  divine  grace  ;  and  why  is  it  produced  ? 
To  enable  us  to  obferve  the  whole  revealed  will  of 
God,  in  a  courfe  of  cheerful  and  adive  obedience* 
This, 


78  The  Nature  of  Genuine  Religioju     [Ser.  iv. 

III.  Brings  us  to  obferve  the  practice  which  re- 
ligion demands  :  "  That  they  may  walk  in  my  stat- 
"  UTES,  and  keep  mine  ordinances,  and  do  them." 
It  is  flrange,  that  a  fyflem  of  rehgion  fhould  be  ever 
advanced,  which  if  it  comprehend  obedience  and  good 
works  at  all,  places  them  in  a  very  inferior  fituation  ; 
feems  always  afraid  to  bring  them  forward  ;  dares  not 
hold  them  forth  as  the  end  and  perfedion  of  the  whole, 
to  which  every  thing  elfe  leads,  and  in  which  every 
thing  elfe  is  to  terminate  ;  or  inlifl  on  their  being  fo 
effentially  neceffary,  that  without  them  all  our  preten- 
fions  to  godlinefs  are  vain.  But  in  this  decifive  man- 
ner does  HE  fpeak  of  them,  "  who  came  to  bear  wit- 
"  nefs  to  the  truth."  "  Not  every  one  that  faith  unto 
"  me.  Lord,  Lord,  Ihall  enter  into  the  kingdom  of 
"  heaven  ;  but  he  that  doeth  the  will  of  my  Father 
''  who  is  in  heaven."  "  If  ye  know  thefe  things,  happy 
"  are  ye  if  ye  do  them."  "He  that  hath  my  com- 
"  mandments,  and  keepeth  them,  he  it  is  that  lov- 
^^  ETH  me." 

But  is  it  not  equally  abfurd  to  expect  this  practice 
where  there  is  nothing  to  fecure  it  ?  or  to  fuppofe  that 
a  man's  life  will  be  in  perpetual  contradiction  to  all  his 
bias  and  inclinations  ?  "  Do  men  gather  grapes  of 
"  thorns,  or  figs  of  thiftles  ?  Even  fo  every  good  tree 
"  bringeth  forth  good  fruit ;  but  a  corrupt  tree  bring- 
"  eth  forth  evil  fruit.  A  good  tree  cannot  bring 
'^  forth  evil  fruit :  neither  can  a  corrupt  tree  bring  forth 
*'  good  fruit."  In  order,  therefore,  to  do  juflice  to  this 
part  of  our  fubject,  I  would  ftate  two  remarks,  which 
we  hope  you  will  always  remember  and  unite.  Firft, 
principle  muft  precede  pradice.  Secondly,  practice 
mufl  follow  principle. 


Ser.  IV.]     The  Nature  of  Genuine  Religion,  79 

Firfl,  Obferve  the  order  in  which  thefe  things  arc- 
arranged.  "  I  will  give  them  one  heart,  and  I  will 
"  put  a  new  fpirit  within  you  :  and  I  will  take  the  flony 
"  heart  out  of  their  flefli,  and  will  give  them  an  heart 
"  of  fleih  ;  that  they  may  walk  in  my  flatutes,  and 
"  keep  mine  ordinances,  and  do  them."  Thus  prin- 
ciple precedes  pra61:ice,  and  prepares  for  it.  And 
here  I  admire  the  plan  of  the  gofpel  ;  to  make  the 
fruit  good,  it  makes  the  tree  fo  ;  to  cleanfe  the  ftream, 
it  purifies  the  fountain  ;  it  renews  the  nature,  and  the 
life  becomes  holy  of  courfe.  What  is  the  religion  of 
too  many  ?  They  are  like  machines  impelled  by  force  ; 
they  are  influenced  only  by  external  confiderations. 
Their  hearts  are  not  engaged.  Hence  in  every  reli- 
gious exercife  they  perform  a  tafk.  They  would  love 
God  much  better,  if  he  would  excufe  them  from  the 
hateful  obligation.  They  put  off  thefe  duties  as  long 
as  pofTible,  refort  to  them  with  relu6lance,  adjufh  the 
meafure  with  a  niggardly  grudge,  and  are  glad  of  any 
excufe  for  negled.  While  labouring  at  the  drudgery, 
they  entertain  hard  thoughts  of  the  cruel  Tail^mafler, 
who  can  impofe  fuch  feverities  upon  them,  and  figh  in- 
wardly ' '  when  will  the  fabbath  be  over  ?"  When  fliall 
we  unbend  from  thefe  fpiritual  reftraints,  and  feel 
ourfelves  at  liberty  in  the  world  ?  Can  this  be  religion  ? 
Is  there  any  thing  in  this,  fuitable  to  the  nature  of  God, 
''  who  is  a  Spirit  ?"  or  to  the  demands  of  God,  who 
cries,  "  My  fon,  give  me  thine  heart ;"  "  ferve  the 
"  Lord  with  gladnefs,  and  come  before  his  prefence 
"  with  fmging  ?**  Behold  a  man  hungry,  he  needs  no 
argument  to  induce  him  to  eat.  See  that  mother.  Hie 
needs  no  motive  to  determine  her  to  cherifh  her  dar- 


80  The  Nature  cf  Genuine  Religim,     [Ser.  iv* 

ling  babe  ;  nature  impels.  The  obedience  of  the  chrif- 
tian  is  natural,  and  hence  it  is  pleafant  and  invariable  ; 
''  he  runs  and  is  not  weary,  he  walks  and  is  not  faint.' ^ 
Secondly,  It  is  equally  true  that  pradice  mud  follow 
principle.  The  one  is  the  necefl'ary  consequence 
of  the  other.  This  influence  will  operate  ;  if  it  be 
fire,  it  will  burn  ;  if  it  be  leaven,  it  will  pervade  and 
affimilate  ;  if  it  be  in  us  "  a  well  of  water,"  it  will 
*'  fpring  up  into  everlailing  life."  The  one  is  the 
proper  evidence  of  the  other.  The  caufe  is  afcer- 
tained  by  the  effect.  It  is  not  necelTary  to  lay  open 
the  body  of  a  tree,  to  determine  by  the  grain,  to  which 
clafs  it  belongs  :  there  is  an  eafier,  and  a  furer  mode 
of  judging  ;  "  the  tree  is  known  by  its  fruits."  Some, 
while  leading  very  indifferent  lives,  tell  us  their  hearts 
are  good  ;  but  goodnefs  in  the  heart  will  appear  in 
the  life  ;  a  good  confcience  will  ahvays  be  accom- 
panied with  a  good  converfation  ;  and  though  faith 
juilifies  the  foul,  works  juftify  faith-—"  ihew  me  thy 
"  faith  without  thy  v/orks,  and  I  will  fliev/  thee  my  faith 
"  bv  my  works."  The  one  is  the  chief  recommenda- 
tion of  the  other.  It  is  by  practice  only  you  can 
fhew  the  value  of  principle.  Your  views  and  feelings 
are  beyond  the  reach  of  others  ;  your  experience  is 
invifible  ;  but  it  is  otherwife  with  your  actions  ;  thefe 
come  under  their  obfervation  ;  and  they  can  form  an 
eftimate  of  your  rehgion,  by  the  excellency  of  its  in- 
fluence. And  when  your  lives  correfpond  with  your 
profefTion  ;  when  you  are  "  followers  of  God  as  dear 
"  children  ;"  when  you  are  humble  in  profperity  5 
cheerful  in  adverfity  ;  ready  to  forgive  ;  willing  to  bear 
one  another's  burdens  •,    attentive  to  the  duties  ot 


Ser.  IV.]     The  Naiure  of  Guniir.e  Religion.       '       8  J 

your  ftations,  and  unblamable  in  ev<?ry  relation  ;  you 
are  perpetually  magnifying  your  religion ;  you  "adorn 
"  the  dodlrine  of  God  your  Saviour ;"  you  "  put  to 
"  filence  the  ignorance  of  foollfh  men  ;'^  you  fome- 
times  allure  them,  according  to  the  Inflruftive  admo- 
nition of  our  Saviour,  "  Let  your  light  fo  fliine  before 
"  men,  that  they  may  see  your  good  v^orkg,  and 

"  GLORIFY  YOUR    FaTIIER     WHICH  IS  IN  HEAVEN." 

And  with  what  is  all  this  connected  ?  "  They  fhall  be 
my  people,  and  I  "  will  be  their  God."  This  fliews  us, 

IV.  The  bleiTed  privilege  of  the  righteous.  For 
here  we  are  to  contemplate  their  honour  and  their  hap- 
pinefs ;  every  thing  depends  upon  this  relation.  "Bleff- 
"  ed  are  the  people  that  are  in  fuch  a  cafe,  yea,  happy 
"  is  that  people  whofe  God  is  the  Lord." 

When  "  God  gave  promife  to  Abraham,  becaufe 
"  He  could  fwear  by  no  greater,  He  fware  by  himfelf;" 
when  he  would  blefs  his  people,  becaufe  He  could  p-ive 
them  110  greater,  He  gave  himfelf.  They  are  all  a 
nation  of  Levites,  for  "  the  Lord  is  their  inheritance;" 
and  it  is  "  a  goodly"  one  ;  it  "  gives  grace  and  glory, 
"  and  no  good  thing  does"  it  "  withhold  from  them 
"  that  walk  uprightly."  "  It  is  profitable  unto  all 
"  things,  having  promife  of  the  life  that  now  is,  and  of 
"  that  which  is  to  come." 

Confider  the  meaning  of  the  language:  It  is  more 
than  if  He  faid,  I  v/ill  be  thy  friend,  thy  helper,  thy 
benefactor ;  for  thefe  are  relations  derived  from  crea- 
tures, and  therefore  notions  of  limited  fignificancya 
But  when  He  fays,  "  I  will  be  thy  God,"  He  takes  an 
image  from  Himfelf,  and  engages  to  do  us  good  ac- 
L 


82  The  Nature  of  Genuine  Religion*     [Ser.  iv* 

cording  to  the  all-fufficiency  of  an  infinite  nature  ;  to 
bellow  upon  us  blefTmgs  which  are  peculiar  to  Deity  ; 
to  do  for  us.  what  Deity  alone  can  do,  and  to  do  it  di- 
vinely ;  to  pardon,  and  to  pardon  like  a  God  ;  to 
fanclify,  and  to  fandify  like  a  God  ;  to  comfort,  and 
to  comfort  like  a  God  ;  to  glorify,  and  to  glorify  like 
a  God  ;  God  appearing  all  along,  in  the  manner,  as 
well  as  in  the  mercy. 

Confider  alfo  the  nature  of  the  claim.  He  is  real- 
ly yours.  In  nothing  elfe  have  you  fuch  a  propriety. 
Your  time  is  not  your  ov\^n  ;  your  riches  are  not  your 
own  ;  your  children  are  not  your  own  5  your  bodies, 
and  your  fpirits,  are  not  your  own  ;  but  God  is  yours 
by  abfolute  promife  and  donation ;  and  you  may  join 
with  the  church  of  old,  and  fay,  "God,  even  our  own 
"  God,  fhall  blefs  us."  And  He  is  wholly  yours  ;  all 
He  is,  all  He  poflelles  ;  the  perfections  of  his  nature, 
the  difpenfations  of  his  providence,  the  blcflings  of  his 
falvation,  the  treafures  of  his  word,  all  are  become 
your  own  ;  and  what  Benhadad  find  to  the  king  of  If- 
rael,  and  v/hat  the  father  of  the  prodigal  faid  to  the 
elder  brother,  God  fays  to  each  of  you,  "  I  am  thine, 
"  and  all  that  I  have  :"  "  Son,  thou  art  ever  with  me, 
"  and  all  that  I  have  is  thine."  And  He  is  yours  for  ever; 
the  union  is  indiflbluble  ;  his  duration  is  the  tenure  of 
your  blifs  ;  as  long  as  He  lives.  He  will  be  your  God. 

Once  more  ;  Confider  the  final  ifiue  of  the  connec- 
tion. The  relation  is  intended  todifplay  theimmenfity 
of  his  benevolence,  and  of  his  munificence  towards  his 
people.  It  does  much  for  them  here  ;  and  when  they 
reflect  upon  their  original  meannefs,  and  continued 
imworthinefs,  and  confider  what  thev  have   received, 


Ser.  IV.]     The  'Nature  of  Genuine  Religion,  85i 

they  are  filled  with  wonder,  and  exclaim,  "  What 
"  manner  of  love  is  this  I"  "  v/hat  (hall  I  render  to  the 
"  Lord  for  all  his  benefits  tov/ards  me  !"  But  "  they 
"  fhall  fee  greater  things  tlian  thefj,"  They  have  now 
only  "  the  firll  fruits  of  the  Spirii: :"  "  the  earnefl  of 
*'  their  inheritance."  Their  alliance  with  God  is  of- 
ten concealed  from  others,  and  from  themfclves  ;  and 
the  advantages  it  produces  arc  circumfcribed  by  the 
world  in  which  we  live,  and  the  body  of  this  death  ; 
it  has  not  room  in  which  to  operate,  or  tim,c  In  which 
to  expand.  We  are  therefore  led  to  look  forward  ; 
and  what  the  apoftle  fays  with  regard  to  the  patri- 
archs, will  apply  to  all  his  people  ;  "  wherefore  God 
"  is  not  afhamed  to  be  called  their  God,  for  he  hath 
"  prepared  for  them  a  city."  What  an  intimation  of 
his  infinite  goodnefs  is  here  !  He  would  be  afliamed  of 
the  relation  into  which  He  has  entered,  if  He  confer- 
red no  more  upon  his  followers  than  the  benefits  they 
derive  from  Him  on  earth.  Behold  then  an  eternity 
fucceeding  time  ;  a  new  fyflem  prepared  to  receive 
them  ;  an  happinefs  in  referve,  of  which  they  can  now 
form  no  adequate  conception !  When  He  has  ex- 
changed their  dungeon  for  a  palace  ;  when  He  has 
"  wiped  away  all  tears  from  their  eyes  ;"  when  He  has 
eafed  every  pain  ;  fulfilled  every  defire,  realized  every 
hope ;  when  He  has  changed  ''  this  vile  body,"  and 
fafhioned  it  like  the  "  glorious  body"  of  the  Saviour  ; 
when  He  has  entirely  expelled  fm  from  their  nature, 
and  prefented  thefn,  "  faultlefs  before  the  prefence 
"  of  his  glory  with  exceeding  joy,"  then  the.  char- 
after  Y/ill  be  fully  difplayed,  and  the  relation  com- 
pletely juflified  ;  and  all  hell  and  heaven  will  exclaim. 


84  The  Nature  of  Genuine  Religiui,      [Ser.  iv, 

"  He  has   not   deceived  them,  He  has  been  their 
«  God."— 

— I  divide  this  aiTembly  into  three  clafles ;  and,  firfr, 
I  addrefs  thofe  who  are  carelefs  of  this  bleflfed  relation. 
Such  were  many  of  the  Jews  of  old  ;  "  Ifrael,"  fays 
God,  "  v/ould  have  none  of  me."  And  you  are  of 
the  fame  number.  You  fay  by  your  adions,  if  not  by 
your  words,  *'  depart  from  us,  for  we  defire  not  the 
*'  knowledge  of  thy  ways."  You  are  aiking,  '*^wIio 
''•  will  fliew  us  any  good  ?"  but  you  do  not,  and  you 
know  you  do  not,  pray,  "  Lord,  lift  thou  up  the  light 
*^'  of  thy  countenance  upon  me."  But  is  it  a  vain 
thini^  to  feek  God,  or  to  ferve  Him  ?  Allowing  other 
things  to  be  valuable,  are  they  to  be  compared  with 
God,  who  is  the  portion  of  his  people  ?  But  they  are 
not  valuable  ;  they  cannot  give  fatisfadion ;  they  leave 
a  void  unfilled  ;  they  cannot  eafe  the  anguifh  of  a 
troubled  confcience,  fuftain  the  foul  in  trouble,  or  fub- 
due  the  fear  of  death  ;  they  fail  in  thofe  feafons  and 
circumftances,  in  v/hich  you  moft  need  their  aid. 
And  for  thefe,  will  you  hazard  the  lofs  of  the  fupreme 
good  ?  Will  you  "  follow  lying  vanities,  and  forfake 
"  your  own  mercies  ?"  '•Have  the  workers  of  iniquity 
"  no  knowledge  ?"  Now  you  know  not  the  magnitude 
of  your  lofs.  You  are  not  aware  of  the  full  meaning 
of  the  word  "depart;"  go  from  the  God  of  life,  go 
from  the  Source  of  all  confolation,  go  from  all  mercy 
and  grace  for  ever.  Now  you  are  r^ot  abandoned  to 
refiedlion  ;  you  are  bufied,  andP* entertained  ;  and 
though  not  fatisfied,  you  are  diverted.     But, 

— O  ye  gay  dreamers  of  gay  dreams, 
How  will  you  weather  an  eternal  night. 
Where   fiich  expedients  fail  ? 


Ser.  IV.]     The  Nature  of  Genuine  Religion,  85 

A  lofs  is  to  be  meafured  by  the  worth  of  the  thing  we 
lofe  ;  and  you  lofe  God  !  Other  lolles  may  be  cor- 
redive,  but  this  is  deflrudive ;  other  loffes  may  befall 
friends, but  this  only  befalls  enemies ;  other  lofl'es  may 
be  retrieved,  this  is  irreparable.  Is  He  willing  to  be- 
come mine  ?  He  is  ;  He  condefcends  to  expoflulate, 
to  invite,  to  prefs  :  "  Wherefore  do  ye  fpend  money 
"  for  that  which  is  not  bread,  and  ^rour  labour  for  that 
"  which  fatisiieth  not  ?  hearken  diligently  unto  me, 
*'  and  eat  ye  that  which  is  good,  and  let  you  foul  de- 
^'  light  itfelf  in  fatnefs  :  incline  your  ear,  and  come 
"  unto  me  ;  hear,  and  your  foul  fliall  live  ;  and  I  will 
"  make  an  everlafting  covenant  with  you,  even  the 
"  fure  mercies  of  David."  "  Seek  ye  the  Lord  while 
*'  he  may  be  found  ;  call  upon  him  while  he  is  near." 
■  Secondly,  I  would  addrefs  thofe  who  are  of  a  doubt- 
ful mind.  For  while  fome  claim  the  relation,  to  whom 
it  does  not  belong  ;  fome,  to  whom  it  belongs,  are 
afraid  to  claim  it.  Now  this  is  lamentable  ;  for  if 
God  be  yours,  and  you  know  it  not,  you  fuftain  a 
vaft  lofs  of  confolation.  Befides,  it  is  poffible  for  you 
to  obtain  "  a  good  hope  through  grace."  The  prom- 
ife  implies  a  pofTibility  of  decifion  ;  "  They  fhall  call 
"  upon  my  name,  and  I  will  hear  them  :  I  will  say  it 
"  is  my  people ;  and  they  ihall  say  the  Lord  is  my 
"  God."  And  why  cannot  you  fay  this  ?  Have  you 
diifolved  connexion  with  the  world,  and  taken  "  hold 
"  of  the  fkirt  of  him.  t);iat  is  a  Jew,  faying,  I  will  go 
"  with  you,  for  I  have  heard  that  God  is  with  you  ?" 
Can  you  eafily  make  the  language  of  his  praying  fol- 
lowers your  own  ?  and  is  this  the  eflence  of  every  de- 
fire  you  feel  ?    "  Remember  me,  O  Lord,  with  the 


86  The  Nature  of  Genuine  Religion,     [Ser.  iv* 

"  favour  thou  beareft  to  thy  people  :  O  vifit  me  with 
"  thy  falvation  ;  that  I  may  fee  the  good  of  thy  chofen, 
"  that  I  may  rejoice  in  the  goodnefs  of  thy  nation^ 
"  that  I  may  glory  with  thine  inheritance."  When 
your  minds  rove  through  the  univerfe,  finding  no  fub- 
flitute  for  Him,  do  you  come  back  and  alk,  "  where  is 
"  God  my  maker,  who  giveth  fongs  in  the  night  ?" 
After  comparing  communion  with  Him  to  every  other 
conceivable  good, can  you  fay,  "whom  have  I  in  heaven 
"  but  Thee,  and  there  is  none  upon  earth  that  I  defire 
"  befides  Thee?"  Whemthe  ambafiadors  of  a  certain 
nation  came  to  the  RomarxS,  ofijering  to  be  their  allies, 
and  were  refufed,  they  faio.  Well,  if  v/e  cannot  be  your 
allies,  we  will  be  yom*  fubjeds  ;  we  will  not  be  your 
enemies.  Can  you  fay.  Lord,  I  will  be  thine  ;  I  will 
not  be  mine  own  ;  if  I  am  not  received  as  a  friend,  I 
uill  be  a  fervant ;  I  never  can  be  thy  foe  ?  And  you 
are  w?fhing  to  be  able  to  "  say  He  is  my  God."  Why 
you  have  said  it ;  having  thus  chofen  Him,  be  alfured 
he  has  chofen  you  ;  having  thus  given  yourfelves  to 
Him,  be  alfured  He  has  given  Himfelf  to  you  \  if  you 
are  thus  his,  be  alfured  He  is  yours. 

Thirdly,  Are  there  none  in  the  divine  prefence,  who 
are  enabled  to  fay,  as  the  language  both  of  devotion 
and  of  confidence,  "  my  Lord,  and  my  God  ?"  Fol- 
low the  example  of  the  church,  publifh  the  fame  of 
His  goodnefs, and  animate  others  to  join  you  in  praifmg 
Him.  "  Behold  God  is  my  falvation,  I  will  trull  and 
^'  not  be  afraid  ;  for  the  Lord  Jehovah  is  my  ftrength 
"and  my  fong,  he  alfo  is  become  my  falvation." 
Plead  your  inter  ell  in  Him  in  all  your  dangers,  trou- 
bles, and  neceflities.     Envy  none  their  worldly  dif- 


Ser.  IV.]     The  Nature  df  Genuine  Religion,  87 

tin<5tions  ;  remember  your  pre-eminence  ;  "  you  are 
"  the  fons  and  daughters  of  the  Lord  almighty."  Do 
not  complain  becaufe  thjey  may  poffefs  things,  of  which 
you  are  deprived  ;  you  have  a  God,  they  have  none ; 
you  can  fuftain  a  lofs  uninjured,  they  would  be  un- 
done ;  it  would  be  taking  away  their  all.  If  your  ta- 
per be  extinguiflied,  you  have  a  fun  ;  but  when  "  the 
"  candle  of  the  wicked  is  put  out,"  they  are  involved 
indarknefs,  "  darknefs  that  may  be  felt."  Honour 
your  God  by  living  upon  his  fulnefs,  and  endeavour- 
ing by  faith  to  realize  in  Him,  every  thing  you  feek 
for,  in  vain,  in  yourfelves,  or  in  creatures.  Obferve 
theaddrefs  of  Moses  to  the  Ifraelites,  "What  nation 
*'  is  there  so  great,  who  hath  God  fo  nigh  unto 
"  them,  as  the  Lord  our  God  is  in  all  things  that  we 
"  call  upon  hhn  for  ?"  They  were  an  inconfiderable 
body,  confined  in  a  wildernefs,  the  arts  and  fciences, 
and  commerce,  were  all  with  their  enemies  ;  they  had 
the  fame  raiment  they  wore  out  of  Egypt  forty  years 
before  ;  and  had  no  provifion  for  a  fmgle  day.  But 
their  peculiar  greatness  arofe  from  their  nearnefs 
to  God.  In  having  Him  they  had  all ;  He  pofleffcd, 
and  could  immediately  produce  the  fupplies  their  ne- 
cefTities  required  ;  they  had  only  to  afk  and  have. 
When  David  was  plundered,  and  dripped  of  all  he  had 
inZiglag  ;  it  is  faid,  he  "  encouraged  himfelf  in  the 
"  Lord  his  God" — He  was  left.  Thus  a  chriftian  who 
has  nothing,  pofTelTes  all  things.  Creatures  may  aban- 
don him,  but  his  God  will  never  leave  nor  forfake  him. 
Friends  may  die,  but  the  Lord  liveth.  His  "  heart  and 
"  his  flefli  may  fail,  but  God  is  the  ftrength  of  his 
*'  heart,  and  his  portion  for  ever."  "The  heavens  may 


88  The  Nature  ofGenu'me  Religion.     [Ser.  iv. 

"  pafs  away  with  a  great  noife,  and  the  elements  melt 
"  with  fervent  heat,  the  earth  and  the  works  that 
"  are  therein  may  be  burned  up" — he  (lands  up- 
on the  aflies  of  a  univerfe,  and  exclaims,  I  have  loft 
nothing ! 


5=t 


SERMON       V. 


THE  rOUNG  ADMONISHED. 

1  Kings,  xviii.  12. 
I  fear  the  Lord  from  my  youth. 

1  HESE  are  the  words  of  Obadiah. 
Prom  his  fituation  and  office,  he  appears  to  have  been 
a  perfon  of  fome  dillindion,  for  "  he  was  the  governor 
"  of  Ahab's  houfe."  But  what  we  admire  in  him,  and 
with  which  only  we  have  to  do,  is  the  piety  that  mark- 
ed his  charader.  "  He  feared  the  Lord  greatly  ;" 
and  gave  evidence  of  it  in  a  feafon  of  extreme  danger  : 
"  for  he  took  an  hundred  prophets,  and  hid  them  by 
*^'  fifty  in  a  cave,  and  fed  them  with  bread  and  water." 
And  as  his  religion  was  fuperior  in  its  degree,  fo  it  was 
early  in  its  commencement.  For,  fays  he,  in  his  ad- 
drefs  to  Elijah,  "  I  fear  the  Lord  from  my  youth." 
And  herein,  my  young  friends,  we  propofe  him  this 
evening  as  your  example.  In  your  imitation  of  him, 
rtiany  are  concerned,  though  none  are  fo  deeply  in- 
terefted  as  yourfelves. 

— The  preacher  who  addreffes  you  is  concerned. 
He  longs  "after  you  all  in  the  bowels  of  JefusChrift.'* 
Indeed  if  minifters  defire  to  be  ufeful,  they  cannol;  be 
M 


90  The  Toiing  Admonipcd,  [Ser.  v. 

indifferent  to  you.  You  would  prove  their  beft  help- 
ers ;  you  would  roufe  the  carelefs ;  you  would  re- 
proach thofe  of  riper  years  ;  you  would  decide  the 
wavering  young.  It  is  in  your  power  to  build  up  our 
churches,  and  to  change  the  moral  face  of  our  neigh- 
bourhood* "  The  wildemefs,  and  the  folitary  place, 
"  Ihallbe  made  glad  for"  you,  "and  the  defert  fhall  re- 
joice, and  blofibm  as  the  rofe." 

— Behold  (landing  near  your  preacher,  your  friends, 
your  relations,  your  parents,  hearing  for  you  with 
trembling,  and  prayers,  and  tears.  Thy  father  is  fay- 
ing, "  my  fon,  if  thou  be  wife,  my  heart  fhall  rejoice, 
"  even  mine."  The  woman  who  bare  thee  is  faying, 
"  What,  my  fon,  and  what  the  fon  of  my  womb,  and 
"  what  the  fon  of  my  vows  !" 

— Behold  too  your  fellow-citizens,  your  country- 
men. I  imagine  all  thofe  affembled  here  this  even- 
ing, with  whom  you  are  to  have  any  future  connections 
by  friendfhip,  by  alliance,  by  bufmefs  ;  whofe  kin* 
dred  you  are  to  efpoufe,  whofe  offices  you  are  to  fill ; 
thefe  I  afk,  is  it  a  matter  of  indifference,  whether  the 
rifing  generation  be  infidel  and  immoral,  or  influenced 
by  confcience,  and  governed  by  Scripture  ?  Where 
is  the  perfon,  who  has  any  regard  for  the  welfare  of 
the  nation,  for  focial  order,  for  relative  life,  for  per- 
fonal  happinefs,  who  would  not  immediately  exclaim, 
"  Rid  me  and  deliver  me  from  the  hand  of  flrange 
*'  "  children  ;  whofe  mouth  fpeaketh  vanity,  and  their 
"  right  hand  is  a  right  hand  of  falfehood :  that  our  fons 
*'  may  be  as  plants  grown  up  in  their  youth  ;  and  that 
*'  our  daughters  may  be  as  corner  ftones,  polifhed 
"  after  the  fimilitude  of  a  palace." 


Ser.  v.]  The  7^0 ung  Admoiiijloed.  •  91 

—Behold  the  blefled  God  looking  down  from 
heaven, blending  his  claims  with  your  welfare,  and  urg- 
ing the  language  of  command,  and  of  promife  :  "  Re- 
"  member  thy  Creator  in  the  days  of  thy  youth  ;*' 
"  they  that  feek  me  early,  fhall  find  me."  Thefe  are 
parties  concerned  in  thefuccefs  of  this  endeavour.  But, 
my  young  friends,  there  are  characters  here  more 
deeply  intereiled  than  all  thefe  ;  they  are  yourfelves. 
To  be  pious  in  early  years,  is  to  be  "  wife  for  your- 
"  SELVES  :"  it  is  your  privilege,  fhall  I  fay,  more  thau 
your  duty  ?  Yes,  the  gain  will  be  principally  your  own. 
How  fliall  I  convince  you  of  this  ?  How  fhall  I  make 
you  feel  the  importance  of  it  ?  We  fhall  take  three 
views  of  the  fubjed.     We  fhall  consider  youth  as 

THE  most  favourable  SEASON  IN  WHICH  TO  COM- 
MENCE A  RELIGIOUS  COURSE  ;  SHEVvT  THE  BENEFI- 
CIAL INFLUENCE  OF  EARLY  PIETY  OVER  YOUR  FU' 
TURE  LIFE  ;  AND  EXAMINE,  IN  THIS  AWFUL  CON- 
CERN, THE   CONSEQUENCES  OF    PROCRASTINATION. 

Part  I.  If  unhappily  the  wickednefs  of  any  of  our 
older  hearers  fliould  have  rendered  infidelity  neceffary, 
and  they  fliould  have  abandoned  a  fyflem  hoflile  only  to 
fm  ;  we  are  "  perfuaded,"  my  young  friends,  "  better 
"  things  of  you."  We  prefume  that  you  are  all  ready 
to  acknowledge  the  importance  of  religion,  and  that 
if  any  of  you  were  afked  whether  you  had  refolved 
never  to  purfue  it,  but  in  the  negled  of  it  to  live  and 
die,  you  would  be  fhocked  at  the  queftion.  Since 
then  you  believe  godlinefs  to  be  the  one  thing  needful, 
and  determine  on  a  religious  courfe,  I  would  propofe 
youth  as  the  mo.fl  favourable  feafon  in  which  to  com- 
mence it. 


92  71je  7'^oiing  Admonijhed.  [Ser.  v. 

It  is,  firfl:,  a  period  which  prefents  the  feweft  obfta- 
cles.  It  is  far  from  my  defign  to  hold  forth  real  religion 
as  an  eafy  thing  at  any  period  of  life.  I  believe  the 
doctrine  of  human  depravity  ;  I  know  the  images  the 
facred  writers  employ  to  defcribe  the  arduous  nature 
of  the  fpiritual  life  ;  I  hear  our  Saviour  faying,  "  Strive 
'•  to  enter  in  at  the  flrait  gate  ;  for  many  will  feek  to 
"  enter  in,  and  fhall  not  be  able."  But  if  there  be 
difficulties,  thefe  difficulties  will  increafe  with  our 
years ;  and  the  feafon  of  youth  will  be  found  to  con- 
tain the  fewed  obftacles,  whether  we  confider  your  ex- 
ternal circumflances,  your  natural  powers,  or  your 
moral  habits.  Now  you  are  moft  free  from  thofe 
troubles  which  will  embitter,  from  thofe  cares  which 
will  perplex,  from  thofe  fchemes  which  will  engrofs, 
from  thofe  engagements  which  will  hinder  you,  in 
more  advanced  and  connected  hfe.  Now  the  body 
pofTeifes  health  and  flrength ;  the  memory  is  recep- 
tive and  tenacious  ^  the  fancy  glows  ;  the  mind  is 
lively  and  vigorous.  Now  the  underflanding  is  more 
docile  ;  it  is  not  crowded  with  notions  ;  it  has  not  by 
continued  attention  to  oneclafs  ofobjefts,  received  a 
direction  from  which  it  is  unable  to  turn,  to  contem- 
plate any  thing  elfe,  without  violence  ;  the  brain  is 
not  impervious  ;  all  the  avenues  to  the  inner  man 
are  not  blocked  up  ;  to  cure  a  dead  man,  and  to  teach 
an  old  one,  fays  a  heathen  philofopher,  are  tafks  equal- 
ly hopelefs.  Now  the  foul  is  capable  of  deeper  and 
more  abiding  impreffions ;  the  affedions  are  more, 
eafily  touched  and  moved  ;  we  are  more  acceffible  to 
the  influence  of  joy  and  forrow,  hope  and  fear  ;  we 
engage  in  an  enterprife  with  more  expectation,  and  ar- 


Ser.  v.]  The  Toung  AdmonJjhed.  9-d 

dour,  and  zeal.     Evil  difpofitions  alfo   grow  with 
time,  and  are  confirmed  by  exercife.     "  Can  the  Ethi- 
"  opian  change  his  fkin,  or  the  leopard  his  fpots  ? 
*'  then  may  ye  alfo  do  good,  that  arc  accuRomed  to 
^'  do  evil."  A  man  wifhes  to  eradicate — is  his  talk  like- 
ly to  become  eafier  by  lufFering  the  fhriib  to  grow  year 
after  year,  till  it  becomes  a  tree,  and  is  \o  deep  rooted 
as  to  defy  even  a  florm  ?  A  diforder  has  feized   the 
body — common  fenfe  fays,  take  it  in  time,  fend  im- 
mediately for  aid  ;  by  continuance  it  becomes  invet- 
erate, and  baffles  the  (kill  and  the  force  of  medicine. 
An  enemy   has  declared  war — and  furely  he  is  no 
friend  who  advifes  you,  inflead  of  advancing  forward, 
and  feizing  the  moft  advantageous  pofitions,  to  remain 
inaftive,  till  the  adverfary  ftriding  on,  gains  pafs  after 
pafs,  and  fortifies  for  himfelf  what  he  has  taken  from 
you  ;  fpreads  over  your  territory,  and  fubfifls  at  your 
expenfe,  or  with  impoveriihed  refources  compels  you 
to  rilk  every  thing  on  the  iffue  of  one  defperate  en- 
counter.    Who  is  the  perfon  intended  by  all  thefe 
reprefentations  of  folly  ?  You,  O  young  man,  who  by 
your  delays  are  increafmg  an  hundred  fold  all  the  ob- 
ftacles  of  a  religious  life. 

Secondly,  The  days  of  youth  are  of  all  others  the 
moft  honourable  period  in  which  to  begin  a  courfe  of 
godlinefs.  Under  the  legal  economy,  the  first  was 
to  be  chofen  for  God  ;  the  first  born  of  man  ;  the 
FIRST  born  of  beafts ;  the  first  fruits  of  the  field. 
It  was  an  honour  becoming  the  God  they  worfliipped, 
to  ferve  Him  firft.  This  duty,  my  young  friends^, 
you,  and  you  alone,  can  fpiritualizc  and  fulfil,  by  giv- 
ing Him  who  deferves  all  your  lives,  the  firft  born  of 


94  TheToung  Admonijhed.  [Ser.  y. 

your  days,  and  the  firft  fruits  of  your  reafon,  and  your 
affedlions.  And  never  will  you  have  fuch  an  oppor- 
tunity to  prove  the  goodnefs  of  your  motives,  as  you 
now  poiTefs.  "  Now,"  fays  God,  "  I  know  that  thou 
*'  feareft  me  ;"  but  fee  an  old  man  :  what  does  he  of- 
fer ?  His  riches  ? — but  he  can  ufe  them  no  more. 
His  pleafures  ? — but  he  can  enjoy  them  no  longer. 
His  honour  ? — ^but  it  is  withered  on  his  brow.  His 
authority  ? — but  it  has  dropped  from  his  feeble  hand. 
He  leaves  his  fms  ;  but  it  is  becaufe  they  will  no  lon- 
ger bear  him  company.  He  flies  from  the  world  ;  but 
it  is  becaufe  he  is  burnt  out.  He  enters  the  temple  ; 
but  it  is  as  a  fanQ:uary  ;  it  is  only  to  take  hold  of  the 
horns  of  the  altar  ;  it  is  a  refuge,  not  a  place  of  de- 
votion he  feeks ;  and  need  we  wonder  if  he  fhould 
hear  a  voice  from  the  mofl  excellent  glory  ;  ''  Ye  have 
"  brought  that  which  was  torn,  and  the  lame,  and  the 
"  fick  :  thus  ye  brought  an  offering  :  fhould  I  accept 
"  this  of  your  hands  ?  faith  the  Lord  of  hofts.  But 
"  curfed  be  the  deceiver,  who  hath  in  his  flock  a  male, 
"  and  voweth,  and  facrificeth  unto  the  Lord  a  corrupt 
"  thing  :  for  I  am  a  great  king,  faith  the  Lord  of  hofls, 
*'  and  my  name  is  dreadful  among  the  heathen."  But 
you  who  confecrate  to  Him  your  youth,  you  do  not 
profanely  tell  him  to  fufpend  his  claims  till  the  refl:  are 
ferved  ;  till  you  have  fatisfied  the  world  and  the  flefli, 
his  degrading  rivals.  You  do  not  fend  Him  forth  to 
gather  among  ftubble  the  gleanings  of  life,  after  the 
enemy  has  fecured  the  harvefl.  You  are  not  like 
thofe,  who  if  they  reach  Immanuel  land,  are  forced 
thither  by  fliipwreck;  you  failed  thither  by  intention; 
when  you  weighed  anchor,  you  thought  of  it  j  it  was 


Ser.  v.]         The  Toung  AdmoniJhecL  9^ 

"  the  defired  haveft."  You  do  not  fhun  the  world 
after  a  long  experience  of  its  vanity  and  vexation  ;  but 
you  have  the  honour  of  believing  the  teflimony  of  God 
concerning  it,  and  of  deciding  without  a  trial.  You 
do  not  yield  to  God  when  every  other  folicitor  is  gone ; 
but  you  adore  him,  while  you  are  adored  by  others  ; 
and  guarding  your  paflions  and  fenfes,  you  prefs 
through  a  thoufand  allurements,  faying,  "  whom  have 
*'  I  in  heaven  but  Thee,  and  there  is  none  upon  earth 
"  that  I  defire  befides  Thee."  Religion  is  always  an 
ornament;  it  does  not  refufe  age,  but  it  looks  exquifite- 
ly  attractive  and  fuitable  when  worn  by  youth.  In  the 
old,  it  is  alone  ;  it  is  a  whole  ;  it  decorates  wrinkles 
and  ruins.  In  the  young,  it  is  a  connedion  and  a  fin- 
i(h  ;  it  unites  with  bloom,  it  adds  to  every  accomplifh- 
ment,  gives  a  luftre  to  every  excellency,  and  a  charm 
to  every  grace.  And  as  our  early  years  furnifh  a 
feafon,  in  which  to  commence  a  religious  life,  attend- 
ed with  the  feweft  difficulties,  and  productive  of  the 
higheft  honour  ;  fo  it  is. 

Thirdly,  The  mod  profitable  ;  and  at  no  other  pe- 
riod can  we  begin  fo  advantageoully.  It  requires  no 
laboured  reafoning  to  prove  this.  Only  admit  that 
there  are  innumerable  benefits  infeparable  from  reli- 
gion, that  "  her  ways  are  ways  of  pleafantnefs,  and  all 
"  her  paths  are  peace  ;"  that  "  godlinefs  is  profitable 
"  unto  all  things,  having  promife  of  the  life  that  now 
"  is,  and  of  that  which  is  to  come  ;"  and  the  fooner  it 
is  embraced,  the  longer  will  the  privilege  be  enjoyed; 
every  hour  is  an  hour  of  lofs.  Can  you  be  happy  too 
foon  ?  Is  it  defirable  to  "  feed"  another  day  "  upon 
"  afhes,"  while  «  angel's  food"  is  placed  within  your 


96  Tkel^oung  Admo7iiJhed,  [Ser.  v. 

view,  and  within  your  reach  ?  If  there  be  innumerable 
evils  infeparable  from  fm  ;  if  "  the  way  of  tranfgref- 
*'  fors  be  hard  ;"  if  there  be  "  no  peace  to  the  wick- 
"  ed  ;"  if  "  the  gall  of  bitternefs"  be  connected  with 
"  the  bonds  of  iniquity  ;"  if  ''the  wages  of  fm  is 
"  death  ;"  and  "  thefe  are  the  true  fayings  of  God/' 
then  the  earlier  the  deliverance,  the  greater  the  privi- 
lege. Thofe  who  approached  our  Saviour  in  the  days 
of  his  flefh,  defired  an  immediate  relief  from  their  op- 
prefling  maladies.  Bartimeus  did  not  fay,  "  Lord, 
"  that  I  may  receive  my  fight"— -but  not  fo  foon  ;  I 
wifh  to  enjoy  my  blindnefs  fome  time  longer.  The 
leper  did  not  fay, "  Lord,  if  thou  wilt,  thou  canfl  make 
*'  me  clean  j" — -and  I  hope  at  fome  future  feafon  I 
Ihall  be  healed ;  but  I  cannot  refign  my  difeafe  for 
fome  years.  In  another  cafe,  a  poor  wanderer,  who 
has  miffed  his  way  in  a  journey  of  importance,  would 
deem  it  an  advantage  to  be  fet  right  fpeedily.  But  you 
wifh  firfl  to  go  far  affray,  though  you  muft  retread  every 
flep,  exhaufting  your  ilrength  and  your  time  by  your 
return,  and  in  danger  of  feeing  the  day  end,  before 
you  have  reached  the  road,  in  which  your  journey  is 
to  begin.  Such  loffes  and  injuries  are  occafioned  by 
delay ;  and  where  the  foul  is  faved,  and  fm  is  pardon- 
ed, in  how  many  inflances  are  late  converts  "  made 
"  to  pcfTefs  the  iniquities  of  their  youth  !'*  This  brings 
us,  ^ 

Part  IL  To  confider  the  beneficial  influence  of 
early  piety  over  the  remainder  of  your  days.  Youth 
is  the  fpring  of  life  ;  and  by  this  will  be  determined 
the  glory  of  fummer,  the  abundance  of  autumn,  the 


Ser.  v.]  The  7'oung  Admonijhed,  97 

provifion  of  winter.  It  is  the  morning  of  life,  and  if 
the  Sun  of  righteoufncfs  does  not  difpel  the  moral 
mifts  and  fogs  before  noon,  the 'whole  day  generally 
remains  overfpread  and  gloomy.  It  rs  the  feed  time  ; 
and  "  what  a  man  foweth,  that  fhall  he  alfo  reap." 
Every  thing  of  importance  is  affecled  by  religion  in 
this  period  of  Hfe. 

Piety  in  youth  will  have  a  good  influence  over  your 
bodies.  It  will  preferve  them  from  difeafe  and  de- 
formity. Sin  varioufly  tends  to  the  injury  of  health  ; 
and  often  by  intemperance  the  conftitution  is  fo  im- 
paired, that  late  religion  is  unable  to  reftore  what  ear- 
ly religion  would  have  prevented.  The  unpleafant- 
nefs  which  you  fee  in  many  faces,  is  more  the  effed  of 
evil  tempers  brooding  within,  while  the  features  are 
forming  and  maturing,  than  of  any  natural  defe£l. 
After  fuch  difagreeable  traits  are  eilablifhed,  religion 
comes  too  late  to  alter  the  phyfiognomy  of  the  coun- 
tenance ;  and  thus  is  obliged,  however  lovely  in  itfelf, 
to  w^ear  through  life  a  face  corroded  with  envy,  ma« 
lignant  with  rQN^n.<ge^  fcowling  with  fufpicion  and  dif- 
truft,  or  haughty  Vv^ith  fcorn  and  contempt. 

Early  piety  will  have  a  good  influence  over  your 
fecular  concerns.  Nothing  is  fo  likely  to  raife  a  man 
in  the  world.  It  produces  a  fair  charader  ;  it  pro- 
cures confidence  and  efteem  ;  it  promotes  diligence, 
frugality,  and  charity  ;  it  attrads  the  blefllng  of  heav» 
en,  which  "  maketh  rich,  and  addeth  no  forrow  with 
"  it."  "  For  they  that  honour  me,  I  will  honour." 
"  Honour  the  Lord  with  thy  fubflance,  and  with  the 
"  firfl  fruits  of  all  thy  increafe  ;  fo  ftiall  thy  barns  be 
"  filled   with  plenty,  and  thy  preflfes  fliall  gulh  out 

N 


98  The  'Toung  Admonljhed,  [Ser.  v. 

"  with  new  wine."  "  Seek  ye  firfc  the  kingdom  of 
"  God,  and  his  righteoufnefs,  and  all  thefe  things  ihall 
'^  be  added  unto  you." 

Early  piety  will  have  a  good  influence  to  fecure  you 
from  all  thofe  dangers  to  which  you  are  expofed  in  a 
feafon  of  life  the  mod  perilous.     Conceive  of  a  youth 
entering  a  world  like  this,  deftitute  of  the  prefiding, 
governing  care  of  religion  ;  his  paffions  high,  his  pru- 
dence wdi\k  ;  impatient,  rafli,  confident ;  without  ex- 
perience ;  a  thoufand  avenues  of  fedudion  opening 
around  him,  and  a  fyren  voice  fmging  at  the  entrance 
of  each  ;  pleafed  with  appearances,  and  embracing 
them  for  realities  ;  joined  by  evil  company  ;  enfnared 
by  erroneous  publications  : — the  hazards,  my  young 
friends,  exceed  all  the  alarm  I  can  give  ;  and  you  may 
flatter  yourfelves,  that  your  own  good  fenfe  and  moral 
feelings  will  fecure  you  ;  but  "  he  that  trufleth  in  his 
'^  own  heart  is  a  fool."     The  power  of  temptation,  the 
force  of  example,  the  influence  of  circumftances  in 
new  and  untried  fituations,  are  inconceivable  ;  they 
baflle  the  clearefl  conviftion,  and  the  firmeft  refolu- 
tion ;  and  often  render  us  an  aflonifhrnent  to  our- 
felves.     "  Truft  in  the  Lord  with  all  thine  heart,  and 
"  lean  not  to  thine  own  underflanding ;  in  all  thy  ways 
*'  acknowledge  Him,  and  He  {hall  dire£l  thy  paths." 
Follow  Him,  and  "  thou  fhalt  walk  in  thy  way  fafely, 
"  and  thy  foot  ihall  not  flumble."      His  grace  and 
his  providence  will  be  thy  guard  and  thy  condudor. 
And  "  wilt  thou  not  from  this  time  cry  unto"  Him^ 
*'  My  Father,  thou  art  the  Guide  of  my  youth  ?" 

Early  piety  will  have  a  beneficial  influence  in  forming 
your  connections,  and  eflablilhing  your  plans  for  life  y 


Ser.  v.]  The  l^oung  Admoi-iijhed.  99 

for  you  will  afk  counfel  of  the  Lord,  and  arrange  all 
your  fchemes  under  the  fuperintendency  of  Scripture, 
which  contains  his. unerring  views  of  things.     Thoie 
changes  which  a  perfon  who  becomes  religious   in 
manhood  is  obliged  to  make,  are  always  very  embar- 
raffing.     With  what  difficulty  do  fome  good  men  ef- 
tablifh  family  worfhip,  after  living,  in  the  view  of  chil- 
dren and  fervants,  fo  long  in  the  negle<^  of  it ;  but 
this  would  have  been  avoided,  had  they  early  follow- 
ed the  example  of  Jofliua,  "  as  for  me  and  my  houfe, 
"  we  will  fei-ve  the  Lord."     How  hard  is  it  to  difen- 
tangle  ourfelves  from  afTociates,  with  v/hom  we  have 
been  long  familiar,  and  who  have  proved  a  fnare  to  our 
fouls !  but  we  fhpuld  never  have  linked  ourfelves  with 
them,  had  we  early  liilened  to   the  voice  of  truth ; 
^^  my  fon,  if  linners  entice  thee,  confent  thou  not :" 
*'  he  that  walketh  with  wife  men  (hall  be  wife,  and  a 
*^  companion  of  fools  fhall  be  deflroyed."    Some  evils 
are  remedilefs  ;  perfons  have  formed  alliances  which 
they  cannot  diflblve  ;    but  they  did  not  walk  by  the 
rule,  "  be  ye  not  unequally  yoked  together  with  unbe- 
*'  lievers."     They  are  now  wedded  to  mifery  all  their 
days  ;    and  repentance,  inflead  of  vifiting  them  like  a 
faithful  friend,  to  chide  them  when  they  do  wrong, 
and  withdraw,  is  quartered  upon  them  for  life. 

We  may  view  the  influence  of  youthful  piety,  as 
connected  with  your  fpiritual  progrefs  and  pleafure. 
In  every  fcience,  profeffion  and  bufmefs,  early  applica- 
tion is  deemed  necelfary  to  future  excellency  ;  He  is 
not  likely  to  furpafs  others,  v/ho  began  long  after  them. 
As  foon  as  the  grand  purpofe  of  a  man  is  fixed,  he  has 
fomething  always  to  regulate  him,  always  to  engage 


TOO  The.  Toung  Admonifncd,  [Ser.  v. 

him  ;  he  fecures  much  adion,  which  would  otherwife 
be  difperfed  and  ufelefs  ;  he  avails  himfelf  of  all  acci- 
dental affiftance,  and  turns  every  flream  into  this 
fwelling  channel.  An  early  dedication  alfo  renders  a 
religious  life  more  eafy  and  pleafant.  Ufe  facilitates  j 
a  repetition  of  adion  produces  habits,  and  habits  form- 
ed, yield  delight  in  thofe  exercifes  which  formed  them^^ 
What  was  irkfome  at  hrfl,  becomes  by  cuftom  agreea- 
ble, and  we  even  refufe  a  change. ,  And  this  is  pe- 
culiarly the  cafe  here  ;  for  religion  wall  bear  examina- 
tion ;  it  improves  on  intimacy  ;  frefh  excellencies  are 
perpetually  difcovered  ;  frefli  fuccours  are  daily  afford- 
ed ;  and  every  new  victory  infpires  new  hope,  and  pro- 
duces new^  energy. 

Your  piety,  my  young  friends,  will  be  of  unfpeaka- 
ble  advantage  in  the  calamities  of  life.  Thefe  you 
cannot  reafonably  exped:  to  efcape.  ^*  Man  is  born 
"  to  trouble."  Whatever  affords  us  pleafure,  has  pow- 
er to  give  us  pain.  Poffeffions  are  precarious.  Friends 
die.  When  his  gourds  wither,  what  becomes  of  the 
wretch  who  has  no  other  fhade  ?  But  "  to  the  upright 
"  there  arifeth  light  in  the  darknefs."  Though  di- 
vine grace  does  not  enfure  them  exemption  from  ca- 
lamity, it  turns  the  curfe  into  a  blefTmg  ;  it  enters  the 
houfe  of  mourning,  and  foothes  the  troubled  mind ;  it 
prepares  us  for  all,  fuflains  in  all,  fandifies  by  all,  and 
delivers  us  from  all. 

Early  piety  will  blefs  old  age.  When  the  "  evil 
"  days  come,  and  the  years  draw  near,  in  which  you 
"  will  fay  we  have  no  pleafure  ;"  when  "  the  clouds 
^'  return  after  the  rain  ;"  when  "  thofe  that  look  out 
^.^t  the  windows  are  darkened;'*  v/hen  "thegrafs*^ 


Ser.  v.]-  The  Toung  AdnionifDed,  101 

"  hopper  is  a  burden,  and  defire  fails,"  and  you  are 
approaching  your  "  long  home,"  you  will  not  be  def- 
titute  of  confolation.  Your  ''  hoary  hairs  are  a  crown 
"  of  glory,"  for  "  they  are  found  in  the  way  of 
'-  righteoufnefs."  You  enjoy  the  efleem  and  alTiItance 
of  thofe  who  have  witnefled  your  worth,  and  been 
bleflfed  by  your  example.  God  views  you  as  an  "old 
■*'  difciple,"  and  "  remembers  the  kindnefs  of  your 
'•youth."  With  humble  confidence  you  addrefs 
Him  ;  "  O  God  !  thou  hail  taught  me  from  my  youth ; 
"  and  hitherto  have  I  declared  thy  wondrous  v/orks  : 
"  now  alfo  when  I  am  old  and  grey  headed,  O  God, 
"  forfake  me  not."  And  what  faith  the  anfwer  of 
God  .f"  "  Even  to  your  old  age  I  am  he,  and  even  to 
"  hoary  hairs  will  I  carry  you  :  I  have  made,  and  I  will 
"  bear,  even  I  will  carry  and  will  deliver  you."  i"ou 
can  look  back  with  pleafure  on  fome  inflances  of  ufe- 
fulnefs ;  to  fome  poor  traveller  you  have  been  a  re- 
frefhing  flream  ;  fome  deluded  wanderer  you  guided 
Into  "  the  path  of  peace."  You  review  with  fatisfac- 
tion  fome  peculiar  places  of  devotion,  fome  "  times  of 
"  refrefhing  from  the  prefence  of  the  Lord,"  fome 
"  holy  days"  in  which,  "  with'  the  voice  of  joy  and 
"  gladnefs,"  you  accompanied  "  the  multitude  to  his 
"  houfe."  You  look  forward,  and  fee  the  God  who 
has  guided  you  "  with  his  counfel,"  ready  to  "  re- 
"  ceive  you  to  glory."  "  My  falvation  is  nearer  than 
"  when  I  beheved  y  the  night  is  far  fpent,  the  day  is  at 
"  hand  :  I  know  that  my  Redeemer  liveth.  I  am  now 
"ready  to  be  offered,  and  the  time  of  my  departure 
"  is  at  hand  :  I  have  fought  a  good  fight,  I  have  fin- 
"  ifhed  my  courfe,  I  have  kept  the  faith.     Hencefort^- 


102  The  Toung  AdmoniJIoed,  [Ser.  v. 

*'  there  is  laid  up  for  me  a  crown  of  righteoufnefs, 
*'  which  the  Lord  the  righteous  Judge  fliall  give  me  at 
"  that  day,  and  not  to  me  only,  but  unto  all  them  that 
''  love  his  appearing."  Such  is  the  beneficial  influence 
of  early  piety.  It  afFeds  our  bodies,  our  circumflan- 
ces,  our  prefervation,  our  connections,  our  progrefs 
and  pleafure  in  the  ways  of  godlinefs,  the  troubles  of 
life,  and  the  burdens  of  age.  But  if  all  thefe  advanta- 
,ges  do  not  allure  you  to  an  immediate  attention  to  re- 
ligion, and  you  refolve  to  fufpend  your  concern  till  a 
future  period,  it  will  be  neceffary. 

Part  III.  To  take  a  more  awful  view  of  the  fub- 
je6;,  and  to  examine  the  confequences  of  procraflina- 
tion.  We  can  only  make  two  fuppofitions  ;  the  one 
is,  that  after  all  your  delay,  you  will  obtain  repentance ; 
the  other,  and  this  is  much  more  probable,  is  that  you 
will  not. 

Firft,  We  fhall  conclude  that  you  will  obtain  re- 
pentance. This  is  what  you  hope  for  ;  but  allowing 
your  hope  to  be  well  founded,  nothing  can  be  more 
unreafonable  than  your  delay.  For  would  you  in- 
dulge yourfelves  in  a  courfe  of  fm,  becaufe  you  hope 
to  be  able  hereafter  to  repent  of  it  ?  Can  any  thing 
exceed  this  extravagance  of  folly  ?  Would  any  man 
in  his  fenfes  continue  in  a  bufmefs,  becaufe  he  hoped 
that  at  laft  it  would  fill  him  with  painful  regret  and 
felf  abhorrence  ;  becaufe  he  hoped  before  his  death,  to 
condemn  himfelf  for  engaging  in  it,  as  having  adled  a 
part  the  moft  foolifli,  bafe,  and  injurious  ?  Real  re- 
pentance is  always  an  awful  thing  ;  it  leads  the  fub- 
jcct  of  it  to  feel  that  his  "  iniquities  are  a  burden  too 
^'  heavy  for  him  to  bear  ;"    it  caufes  him  to  "  loathe 


Ser.  v.]  The  Toung  Admonljlded.  lO^l* 

"  himfelf  for  all'*  his  "  abominations  ;"    it  fills  him. 
with  "  fhameand  confufion  efface  ;"  it  renders  him 
"  fpeechlefs/'     This  it  does  at  all  times  ;  but  in  a  late 
repentance,  in  a  repentance  after  fo  many  criminal  de- 
lays, there  are  four  peculiar  circumftances  of  aggrava- 
tion.    The  firil  is  drawn  from  your  fmgular  abufe  of 
the  divine  goodnefs.     For  what  encourages  you  to  re- 
fufe  fo  long  the  obedience  which  God  demands  ?  You 
hope  He  will  at  lad  Ihew  mercy  ;  were  it  not  for  this 
confidence,  you  could  not  venture  to  delay.     What 
then,  when  you  go  to  God,  will  be  the  language  of  your 
negligence  ?  "  Lord,  I  have  been  evil,  becaufe  thou 
*'  waft  good  :  it  was  not  becaufe  I  confidered  thee  an 
"  hard  mafter,  that  I  did  not  ferve  thee,  but  becaufe  I 
"  believed  thee  to  be  a  kind  one.     Perfuaded  of  thy 
"  companion,  and  readinefs  to  pardon,  I  have  peacably 
^^  finned  againft  thee  for  fixty  years.     If  thou  hadft 
*'  not  been  fo  infinitely  worthy  of  my  affeclion  and 
"  devotion,  I  had  long  ago  loved  and  obeyed  thee." — 
A  fecond  arifes  from  the  multitude  of  evil  to  be  re- 
viewed.   It  is  diftreffing  enough  to  examine  a  v/eek,  or 
a  month,  ftained  with  the  vilenefs  of  fin.     But,  Oh  !. 
to  look  back  upon  years !    multiplied  years  !  to  fee  fins 
rufhing  out  of  every  relation,  every  condition  in  which 
w^e  have  been  found  !  So  many  opportunities  loft  !  fo 
many  talents  mifemployed !   fb  many  privileges  abu- 
fed  !  a  life  barren  of  goodnefs  I  a  whole  life  of  guilt ! 
— A  third  is  taken  from  injury  done  to  others.     If 
God  has  forgiven  him,  how  can  he   forgive  himfelf ! 
By  his  errors,  his  vices,  his  example,  and  his  influence,, 
he  has  led  others  into  fins,  from  which  he  cdnnot  re- 
claim them  'y  he  fees  them  advancing  in  the  way  t» 


104  The  7^m7ig  Admonifioed.  [Ser.  y. 

deftrui^Ion,  and  knows  diathe  inflruded  and  encour- 
aged them  to  enter  it.  Happy  is  the  youth,  who,  by 
an  early  converfion,  is  preferved  from  being  a  "  cor- 
"  rupter,"  and  who  is  harmlefs,  if  not  "  ufeful  in  his 
"  paffage  through  life."  To  charge  ourfelves  with 
the  lofs  of  one  foul,  is  fufficient,  not  only  to  embitter 
repentance,  but  if  it  were  poflible,  to  produce  even  an- 
guifh  in  heaven.— The  fourth  is  to  be  found  in  the  un- 
certainty which  necelTarily  attends  fuch  deferred  re- 
pentance. For  how  can  he  be  alTured  of  the  truth  of 
it  ?  How  can  he  know  that  he  has  not  only  abandon- 
ed fm,  but  is  mortilied  to  it  ?  How  can  he  know  that 
he  is  not  only  refoi'med,  but  renewed  ?  Principles  are 
to  be  afcertained  by  their  operations  and  effeds  ;  what 
opportunity  has  he  to  exemplify  them  ?  Hov^^  can  he 
know  that  his  concern  is  any  thing  more  than  fear 
awakened,  or  tears  extorted  by  the  approach  of  death 
and  judgment  ?  Men  may  change  their  work,  and  not 
their  mafter.  We  have  feen  men  in  circumftances  of 
ficknefs,  giving  all  the  evidence  we  could  defire  of  a 
genuine  repentance,  whofe  health,  and  whofe  wicked- 
nefs,  returned  together.  How  will  you  decide  whether 
your  repentance  be  fuperior  to  this  ?  What  reafon 
will  you  have  for  cruel  fufpicion !  How  dreadful  to  be 
in  a  ilate  of  perplexity,  when,  above  all  things  you 
ne^d  a  good  hope  through  grace  !  To  fufpend  falvation 
on  a  venture  !  Perhaps,  I  am  on  the  confines  of  hea- 
ven ;  perhaps,  I  am  on  the  verge  of  hell ! 

Our  reafoning  has  thus  far  proceeded  on  a  fuppo- 
fition  that  you  will  obtain  repentance  hereafter,  though 
you  are  refolved  to  live  negle6lful  of  God  now.  But 
there  is   another  fuppofition,  you    may  not  obtain 


Ser.  v.]  The  Toung  Admonijhed.  loi 

it  ;  and  thi^  we  contend  is  much  more  probable  than 
the  other.  For  who  has  told  you  that  you  fhall  hve 
to  repent  ?  Have  you  made  a  covenant  with  death  ? 
Are  you  fecure  from  the  jeopardy  of  difeafes  and  ac- 
cidents ?  You  exped  the  Mailer  in  the  evening,  who 
aflures  you  that  he  will  not  come  in  the  morning  ? 
Stand  forth,  ye  young  and  ye  healthy,  did  you  never 
hear  of  one  dying,  at  your  age,  and  in  your  circum- 
flances  ?  A  wife  writer  has  told  you  that  "  fixteen  is 
"  mortal  as  fourfcore  ;"  and  an  infpired  one,  "  man 
"  alfo  knoweth  not  his  time  ;  as  the  fifhes  that  are 
"  taken  in  an  evil  net,  and  as  the  birds  that  are  caught 
"  in  the  fnare,  fo  are  the  fons  of  men  fnared  in  an 
'.'  -evil  time,  when  it  falleth  fuddenly  upon  them.*' 

Or  who  has  aiTured  you  that  you  fhall  have  grace 
to  repent  ?  For  to  grace  only  now  can  you  look  for 
the  effe£t ;  and  this  grace  muft  be  little  lefs  than  mi- 
raculouSi  For  view  a  man  who  has  reached  the  peri- 
od of  your  procraflination  ;  his  ftrength  is  labour  and 
forrow  ;  the  infirmities  of  the  body  weigh  down  the 
foul ;  the  fenfes  are  impaired  ;  the  faculties  are  be- 
numbed ;  he  is  incapable  of  attention  ;  every  trifle 
difconcerts  him  ;  he  is  more  than  half  dead  before  he 
begins  to  think  of  living;  unable  any  longer  to  breathe, 
he  is  preparing  to  "  run  the  race  fet  before  him  ;'* 
confcience  calling  fo  long  in  vain,  is  now  filent ;  ob-^ 
jedts  fo  long  familiar  to  the  mind,  are  become  unim- 
preflive.  He  has  walked  by  threatenings'  fo  often, 
that  they  ceafe.to  terrify  him.  The  prefent  bible  has 
done  nothing,  and  no  new  one  is  to  be  expeded  ;  he 
has  not  been  led  to  repentance  by  "  Mofes  and  the 
"  prophets,  neither  would  he  be  perfuaded  though 
O 


106  The  T^cun^  Adinonllhed.  [Ser.  v- 

"  one  rofe  from  the  dead."  "  It  is  eafier  for  a  camel 
"  to  go  through  the  eye  of  a  needle,  than  for'*  an  old 
fmner  "  to  enter  into  the  kingdom  of  heaven  :*'  "with 
"  men  it  is  impolTible  ;  but  with  God  all  things  are 
'•  poiTible."  On  this  hinge  turns  his  hope,  all  is  re- 
duced to  this,  the  repentance  of  fuch  a  man  must 
depend  upon  grace.  Let  us  fee  then  what  reafon  you 
have  to  conclude  that  God  will  grant  you  this  repen- 
tance. God  vv^aits  to  be  gracious  ;  and  of  this  grace 
we  cannot  fpeak  too  highly  ;  but  fuch  viev/s  of  it  as 
encourage  prefumption,  and  countenance  fni,  are  un- 
queflionably  erroneous  ones.  He  is  gracious  ;  but 
his  grace  lives  in  communion  with  his  holinefs  and  his 
wifdom.  He  is  gracious  ;  but  the  very  notion  fuppo- 
fes  the  exercife  of  it  to  be  free,  and  that  he  may  dif- 
penfc  it  as  he  pleafes.  Though  nothing  can  deferve 
his  grace,  many  things  may  provoke  it  ;  and  what 
reafon  have  you  to  exped,  that  after  you  can  fm  no 
longer,  he  v/ill  in  an  extraordinary  way  extend  the 
grace  you  have  fo  long  defpifed,  and  fave  you  from  a 
ruin  the  confequence  of  your  own  choice  ?  And  what 
view  have  you  of  God,  if  you  fuppofe  that  he  cannot 
righteoully  deny  it  ?  When  you  have  rendered  your- 
felves  mod  unworthy  of  it  as  a  gift,  do  you  exad  it  asr 
a  right  ?  Has  he  not  told  you  that  his  "  Spirit  fhalf 
^'  not  always  flrive  with  men  ?"  Is  his  mercy  to  have 
no  limits,  or  his  patience  no  end  ?  If  "  fentence  againft 
"  an  evil  work  be  not  executed  fpeedily,"  is  it  never 
to  be  executed  ?  Were  it  common  for  God  to  call 
fmners  by  his  grace  at  fuch  a  period,  would  it  not 
have  the  mofl  unfavourable  effed,  and  enconrage  a 
hope  which  all  the  bible  is  levelled  to  deftroy  ?  God 


Ser.  v.]  2" he  7^oung  Admonijlded,  107 

defigns  to  be  honoux*ed  by  his  people  in  this  world  ; 
he  faves  them,  that  they  may  ferve  him  ;  he  converts 
them,  not  to  die,  but  to  live.  And  therefore  we  find 
few,  very  few,  becoming  religious  in  advanced  years  ; 
and  obfervation  abundantly  proves  that  irreligious 
youth  is  followed  with  wickednefs  in  manhood,  and 
indifference  in  old  age  j  and  that  as  men  live,  fo  they 
die. 

Ah  !  how  often  do  I  think,  as  1  afcend  thefe  ftairs 
and  look  round  on  this  aiTembly,  how  eafy  would  it 
be  to  determine  my  hearers  to  a  religious  courfe,  if  the 
old  did  not  fatally  promife  themfclves  weeks,  the  mid- 
dle-aged months,  the  young,  years  to  come  !  It  is  not 
abfolute  denial  that  deflroys  fo  many  fouls,  but  tam- 
pering delay.  Of  all  the  numbers  v/ho  continually 
drop  into  perdition,  is  there  one,  who  did  not  intend 
at  fome  futi\re  period  to  "  work  out  his  falvation  ?" 
But  before  this  other  paffion  was  fully  indulged,  and 
this  other  fcheme  was  accompliihed,  while  he  was 
{lumbering  in  negligence,  or  awaked  by  a  midnight 
cry,  he  fprang  up  to  find  his  lamp  ;  the  "  Bridegroom 
''  came,  and  they  that  were  ready  w^ent  in  with  him 
"  to  the  marriage,  and  the  door  v/as  shut."  Eternal 
God  !  "  fo  teach  us  to  number  our  days,  that  we  may 
"  apply  our  hearts  unto  wifdom."  Interpofe  in  favoui- 
of  the  youth  who  are  before  thee  ;  and  fuffer  not  pro- 
craftination,  that  ''  thief  of  time,"  that  "  child  of  the 
"  devil,"  that  "enemy  of  all  righteoufn^fs,"  to  deceive, 
and  to  deflroy  the  rifmg  hopes  of  our  families,  our 
churches,  and  our  country.  "Pour  down  thy  Spirit  upon 
"  our  feed, and  thy  blefling  upon  our  offspring;"  "may 
*'  one  fay,  I  am  the  Lord's,  and  another  call  himfelf 


108  The  T^oung  Admonijhed,  [Ser.  v* 

♦'by  the  name  of  Jacob  ;  and  another  fubfcribe  with 
"  his  own  hand,  and  furname  himfelf  by  the  name  of 
"  Ifrael." 

To  realize  this  pleafmg  profpe^i,  let  minifte'rs,  let 
tutors,  let  all  unite  their  endeavours ;  but,  O  ye  par- 
ents, a  peculiar  obligation  devolves  upon  you.  Awa-r 
ken  all  your  tendernefs  and  anxiety,  and  give  them  a 
fpiritual  direftion.  You  wifh  your  children  to  be  fo- 
ber,  fubmifTive,  dutiful  ;  but  piety  is  the  only  fure 
foundation  of  morality.  You  would  not  have  your 
love  for  your  children  to  be  fiifpedted  ;  but  wretched 
are  thofe  children  who  ihare  only  in  a  folicitude,  which 
afks  "  what  (hall  they  eat,  or  what  fhall  they  drink, 
"  or  wherewithal  fhall  they  be  clothed  ?"  What  is  the 
body  to  the  foul  ?  What  is  time  to  eternity  ?  What  is 
it  to  difpofe  of  them  advantageoufly  in  life,  and  leave 
them  unprepared  for  death,  unprovided  for  a  new,  a 
never-ending,  a  changelefs  period  of  exiftence  ?  Are 
you  the  barbarous  inftruments  of  bringing  thefe  hap- 
lefs  beings  into  life,  only  to  facrifice  them  ?  Such  par- 
ents are  more  cruel  than  Herod.  He  flew  the  chil- 
dren of  others  ;  thefe  flay  their  own.  He  only  de- 
flroyed  the  body  ;  thefe  defl:roy  the  foul.  His  vic- 
tims died  innocent,  and  were  doubtlefs  faved  ;  thefe 
parents  will  not  fuffer  their  offspring  to  die  innocent; 
by  their  unkind  care,  they  guard  them  till  the  feafon 
of  fafcty  is  elapfed  ;  till  they  are  become  accountable 
and  criminal ;  and  expofe  them  when  they  know  their 
death  will  be  attended  with  their  damnation.  Men 
and  brethren,  efcape  this  dreadful  cenfure  ;  diftinguifh 
yours  not  only  from  an  openly  wicked  world,  but 
from  thofe  modern  profeflTors  of  religion,  who  are  al- 


Ser.  v.]  The  Toting  Admonijhed,  109 

ways  found  in  public  hearing  fermons,  but  can  leave 
their  families  in  diforder,  and  take  no  pains  in  the  pi- 
ous education  of  their  children.  Fear  God  yourfelves, 
and  teach  your  offspring  to  fear  him.  Recommend 
inftru6lion  by  example,  and  crown  all  with  prayer, 
prayer  for  them,  and  with  them.  Thus  you  will 
"  train  them  up  in  the  nurture  and  admonition  of  the 
"  Lord  ;"  thus  you  will  rejoice  here  "  to  fee  them 
"  walking  in  the  truth,"  and  hereafter  will  lead  them 
to  the  throne  of  glory—"  Behold,  here  am  I,  and  the 
*'  child  thou  haft  given  me." 

But  it  is  with  you,  my  hearers,  in  early  life,  I  wifh 
to  clofe  this  addrefs.  I  fee  fome  in  this  alTembly,  who 
are  diftinguifhed  by  the  fear  of  God  in  their  youth  ; 
fome  Ifaacs,  who  prefer  an  evening-walk  in  the  field 
to  meditate,  to  the  crowded  avenues  of  diflipation  ; 
fome  Jofephs,  whofe  image  is  "  a  fruitful  bough  by  a 
*'well ;"  fome  Davids,  who  love  the  harps  of  Zion, 
and  have  no  ear  for  the  "  fong  of  the  drunkard,"  or 
"the  mirth  of  fools  ;"  fome  Timothys,  who,  "  from  a 
*'  child  have  known  the  Scripture,  which  is  able  to 
*'  make  them  wife  unto  falvation  ;"  and  I  hail  you  on 
your  early  efcape  from  "  the  paths  of  the  deftroyer  ;" 
on  your  early  feparation  from  a  world,  which  attracts 
only  to  fhew  its  emptinefs,  and  elevates  only  to  de- 
prefs  ;  on  your  early  union  with  the  wife  and  good. 
Go  forth,  and  in  all  "  the  beauties  of  holinefs"  hon- 
our God,  and  ferve  your  generation  according  to  his 
will.  Religioufly  occupy  the  ftations  which  you  are 
to  ennoble,  and  form  the  connections  which  you  are 
to  blefs.  "  Adorn  the  do6i:rine  of  God  your  Saviour 
"  in  all  things."     Earneftly  purfue  the  glorious  courfe 


110  The  Toung  Admonijhed.  [Ser.  v. 

which  you  have  begun  ;  be  not  weary  in  well-doing ; 
grow  in  grace,  as  you  advance  in  years  ;  "  abound 
''  more  and  more  in  knowledge,  and  in  all  judgment;" 
*'  approve  things  that  are  excellent ;"  and  "  be  fm- 
*'  cere  and  without  offence  till  the  day  of  Chrift." 

And  what  hinders  any  of  you,  my  young  friends, 
from  joining  yourfelves  to  the  Lord  ?  Weigh  the  rea- 
fonings  which  you  have  heard.  Sufpend  for  a  while 
the  influence  of  your  palTions,  and  endeavour  to  feel 
the  force  of  the  motives  which  have  been  adduced. 
Deliberate,  or  rather  decide  ;  for  there  is  no  time  for 
hesitation — ^^  now  is  the  accepted  time,  now  is  the  day 
*^  of  falvation."  The  language  of  the  Redeemer  is 
*'  to-day  ;"  and  will  you  fay  with  Pharaoh,  "  to-mor- 
*' row  ?"  Every  delay  will  leave  you  more  remote 
from  the  God  you  have  to  feek  ;  every  delay  will 
place  more  barriers  between  you  and  heaven  ;  every 
delay  will  incrcafe  your  crimes,  your  pafTions,  your 
c^verfions ;  every  delay  will  diminifh  the  efficacy  of 
means,  the  period  of  divine  patience,  the  time  of  your 
probation  ;  while  you  hefitate,  you  die  ;  while  you 
promife  yourfelves  years,  perhaps  you  have  not  days; 
perhaps  the  fliuttle  has  paffed  tjie  loom  that  wove  thy 
winding-fheet ;  perhaps  in  yonder  fhop  lies  rolled  up, 
and  ready  to  be  fevered  off,  the  piece  of  cloth  deftin- 
ed  to  be  thy  fhroud  ;  perhaps  "  the  feet  of  them  that 
*'  have  buried  thy"  neighbour,  are  at  the  door  "  to 
"  carry  thee  out !" 

When  Felix  trembled,  inflead  of  cherifhing  his 
concern,  he  propofed  a  "  more  convenient  feafon," 
which  never  came.  It  was  the  unhappy  flate  of  Agrip- 
p  to  "be  almofl"  but  not  altogether  perfuaded  "  to 


SfiR*  v.]  The  Toung  Admoniffyed,  111 

*'  be  a  chriftian."  And  there  are  young  people^  how 
fhall  I  defcribe  them  ?  they  had  betimes  convictions 
and  impreilions  ;  their  early  days  were  the  time  of 
their  vifitation  ;  they  afked  for  God  their  Maker ;  they 
often  retired  to  pray  ;  they  loved  the  fabbath ;  they 
heard  the  gofpel  with  fenfibihty ;  but,  alas  !  "  their 
"  goodnefs  was  as  a  morning  cloud  and  early  dew, 
"  which  paflfeth  away/'  But  "  was  it  not  better  with 
"  you  than  now  ?"  Ah  !  had  you  ftill  "  hearkened  to 
"  his  commandments,  then  had  your  peace  been  as  a 
"  river,  and  your  righteoufnefs  like  the  waves  of  the 
"  fea."  Will  this  difcourfe  revive  your  former  feel- 
ings, and  caufe  you  to  return  ?  or  will  it  only  hold 
you  up  as  a  warning,  to  guard  others  againft  trifling 
with  confcience,  and  falling  away  after  the  fame  ex- 
ample ? 

On  fome  of  you,  I  fear,  the  addrefs  has  been  more 
than  ufelefs.  I  could  wifh  you  had  faved  yourfelves 
the  mortification  of  hearing  a  difcourfe,  in  which  there 
was  nothing  agreeable  to  your  tafte,  and  which  you 
determined  from  the  beginning  to  difregard  ;  I  could 
wifh  you  had  withdrawn  yourfelves  from  an  affembly, 
which  will  one  day  furnifh  only  witneffes  againfl  you. 
By  an  unfanftified  ufe  of  the  means  of  grace,  you  ag- 
gravate your  fin,  increafe  your  mifery,  and  render 
your  converfion  more  difficult.  In  endeavouring  to 
be  your  friends,  your  miniflers  become  your  enemies ; 
in  trying  to  fave,  they  condemn  ;  though  ordained  to 
be  "  the  favour  of  life  unto  life,"  your  corruption 
renders  them  "  the  favour  of  death  unto  death  ;"  and 
thofe  affeclionate  importunities  and  faithful  warnings, 
which  if  they  had  been  followed  would  have  fecured 


112  The  Toung  Admonijhed.  [Ser.  v. 

your  happinefs,  will  furround  your  minds  when  you 
come  to  die,  and  render  your  recolledion  painful,  and 
your  profpeft  intolerable  ;  for  you  will  "  mourn  at 
"  the  laft,  when  thy  fielh  and  thy  body  are  confumed, 
^'  and  fay,  How  have  I  hated  infhrudion,  and  my 
*'  heart  defpifed  reproof ;  and  have  not  obeyed  the 
*'  voice  of  my  teachers,  nor  inclined  mine  ear  to  them 
"  that  inftruded  me  !  I  was  a!lmoft  in  all  evil  in  the 
"  midil  of  the  congregation  and  alTembly." 


SERMON       VL 


THE  GOSPEL    DEMANDS  AND  DESERVES 
ATTENTION, 


Mark  iv.  23. 

If  any  man  have  ears  to  hear^  let  him  hear, 

1  HE  fages  of  antiquity  delivered  much 
of  their  knowledge  in  comprehenfive  fentences.  Each 
of  the  wife  men  of  Greece  was  diflinguifhed  by  fome 
aphorifm.  All  nations  have  had  their  peculiar  prov- 
erbs. The  generahty  of  mankind  are  much  more  in- 
fluenced by  detached  and  ilriking  phrafes,  than  by 
long  addrefles,  or  laboured  reafonings,  which  require 
more  time  and  appHcation  than  they  are  either  willing 
or  able  to  afford.  "  The  words  of  the  wife  are  as  goadsj 
"  and  as  nails  f aliened  by  the  mailer  of  aflTembhes.''' 
The  good  effects  of  preaching  are  commonly  produ- 
ced by  particular  exprelFions,  which  leave  fomething 
for  our  own  minds  to  develope  or  enlarge,  which  pleafe 
the  imagination,  which  are  eafily  remembered,  and 
which  frequently  recur.  This  method  of  inllru6tion 
our  Lord  and  Saviour  adopted.  We  often  read  of 
"  his  fayings  ;**  and  there  is  no  fentence,  which  He  fo 
frequently  repeated,  as  the  words  which  I  have  read. 
This  alone  fhould  powerfully  recommend  them  to 


i  1 4  The  Gcfpel  demands  [S e  r /  v  1 . 

our  regard  ;  but  they  have  higher  claims,  and  we 
fhall  view  them,  L  As  implying  the  authority  of 
THE  Speaker.  II.  As  fuggefting  the  importance 
OF  THE  SUBJECT.  III.  As  appealing  to  impartial 
consideration.     IV.  As  demanding  practical 

IMPROVEMENT.  *'  He  THAT  HATH  EARS  TO  HEAR, 
"  LET  HIM  HEAR." 

I.  Here  is  implied  the  authority  of  the  Speak- 
er. And  who  can  advance  claims  on  our  attention 
equally  numerous  and  powerful  with  His  ?  "  He  en- 
"  tered  into  the  fynagogue,  and  taught.  And  they 
"  were  aftoniflied  at  his  do^lrine  ;  for  he  taught  them 
"  as  one  that  had  authoritYj  and  not  as  the  fcribes.'* 
He  polTeffed  every  thing  from  which  a  teacher  could 
derive  influence. 

He  had  all  the  authority  which  is  derived  from 
knowledge.  Religion  was  the  fubje^t  he  came  to 
teach  ;  he  knew  the  whole,  and  the  whole  perfedly. 
With  all  the  eafe  of  intelligence,  he  fpeaks  of  things 
which  would  fwallow  us  Up  ;  they  were  familiar  to 
Him.  He  fpeaks  of  God  without  any  embarraifment ; 
"  He  was  in  the  bofom  of  the  Father."  He  fpeaks 
of  heaven  without  any  emotions  of  wonder  ;  it  was 
his  Father's  houfe.  He  mentions  the  treachery  of 
Judas  without  any  furprife  ;  "  he  knew  from  the  be- 
"  ginning  who  would  betray  him."  Nothing  in  the 
behaviour  of  his  enemies,  or  of  his  friends  ;  nothing 
in  the  denial  of  Peter,  or  difperfionof  hisdifciples,  af- 
tonifhed  him  ;  "  he  knew  what  was  in  man."  He 
was  fully  acquainted  with  the  capacities  and  difpofi- 
lions  of  his  hearers.     He  knew  how  much  they  were 


Ser.  VI.]  And  deferves  Attention^  11*5 

able  to  bear;  when  it  was  necelTary  to  produce  evi- 
dence, or  to  leave  obfcurity  ;  how  to  touch  by  fuitable 
motives,  all  the  hidden  fprings  of  a6lion  ;  and  by  ap- 
propriate illuilration,  to  remove  prejudices,  difTolve 
doubts,  and  fatisfy  defires  concealed  in  the  minds  of 
the  owners,  who  "  finding  the  fecrets  of  the  heart 
"  made  manifefl,*'  were  filled  v/ith  admiration,  and 
exclaimed  "  never  man  fpake  Hke  this  man."  Both 
his  fubjed  and  his  audience  were  completely  under  his 
management. 

He  had  all  the  authority  which  is  derived  from  un- 
impeachable reditude.  This  gives  a  fpeaker  peculiar 
firmnefs  and  force,  A  Confcioufnefs  of  vice,  or  even 
of  imperfection,  has  a  tendency  to  make  him  partial  or 
timid.  And  where  is  the  teacher,  who  is  fenfible  of 
no  failings ;  who  exemplifies  univerfally  thofe  high 
inftru6tions  he  delivers  ?  "  In  many  things  we  offend 
"  all.^'  He  alone  could  fay,  "  which  of  you  con- 
vinceth  me  of  fm  ?"  It  debafed  none  of  his  actions,  it 
mixed  with  none  of  his  motives.  His  tempers  were 
all  heavenly  ;  his  example  embodied  and  enlivened 
every  doctrine  he  preached.  In  him  were  none  of 
thofe  omifTions  which  call  for  the  proverb, "  phyfician, 
"  heal  thyfelf."  He  fpake  fearlefs  of  the  reproach  of 
his  hearers,  and  unchecked  by  the  reflexions  of  his 
own  confcience. 

He  had  all  the  authority  flowing  from  "  miracles, 
"  and  wonders,  and  figns/'  Think  of  a  fpeaker,  who 
could  call  forth  the  powers  of  heaven  and  earth,  and 
eftabhfh  his  dodrine  by  their  teflimony  ;  who  could 
end  his  difcourfe  and  fay,  all  this  is  true  ;  witnefs,  yc 
winds  and  waves— rand  they  "ceafe  from  their  raging." 


- 16  T/je  Go/pel  de?nands  [Ser,  v\. 

Witnefs,  ye  blind — and  they  "  receive  their  fight/' 
Witnefs,  ye  dead — and  "  Lazarus  comes  forth."— 
"  Rabbij  we  know  that  thou  art  a  teacher  fent  from 
"  God  :  for  no  man  can  do  thefe  miracles  which  thou 
''  doeft,  except  God  be  with  him." 

Confider  his  uncontroulable  dominion.  There  is 
no  place  where  his  voice  does  not  reign.  He  caufes 
the  moft  infenfible  creatures  to  hear  it.  In  the  origi- 
nal creation  "  he  fpake,  and  it  was  done  ;  he  com-, 
manded,  and  it  ftood  faft."  "He  appointeth  the 
"  moon  for  feafons,  and  the  fun  knoweth  his  going 
"  down."  "  The  day  is  his,  the  night  alfo  is  his  :" 
^'  he  has  made  fummer  and  winter  :"  and  when  he 
calls  for  them,  they  never  refufe  to  come.  Even  the 
unruly  fea  acquiefces  in  his  mandate  ;  "  hitherto  flialt 
'^  thou  come,  and  no  further  ;  and  here  fhall  thy 
'''  proud  waves  be  flayed."  The  earth  obeys  the  laws 
which  he  imprelTed  upon  it.  "  The  voice  of  the 
^  Lord  is  powerful ;  the  voice  of  the  Lord  is  full  of 
*'  majefty ;  the  voice  of  the  Lord  breaketh  the  cedars  ; 
"  the  voice  of  the  Lord  divideth  the  flames  of  fire  ; 
"  the  voice  of  the  Lord  ihaketh  the  wildemefs." 
"  Marvel  not  at  this  :  for  the  hour  is  coming,  in 
"  the  which  all  that  are  in  their  graves  fhall  hear 
"  his  voice  and  fhall  come  forth."  Obeyed  by  all 
creatures,  he  approaches  you,  and  expeds  fubmiffion. 
Would  you  be  the  only  rebel  in  the  univerfe  ?  Unlike 
all  other  beings,  would  ye  fwerve  from  your  ftation, 
and  renounce  your  allegiance  ?  Harder  than  the  rock, 
and  more  fenfelefs  than  the  dead,  would  you  refufe 
to  hear  his  voice  ? 

Confider  the  dignity  of  his  i:hara(fl:er.     "  Where  the 


5er.  VI.]  And  deferves  uiitcniion,  117 

^'  word  of  a  king  is  there  is  power,  and  who  may  fay 
*^'  unto  him,  what  doeft  thou  ?"  The  mo  ft:  magnificent 
titles  are  not  too  glorious  to  difcriminate  the  Son  of 
God..  "  He  had  on  his  vefl:ure,  and  on  his  thigh,  a 
'*  name  written,  King  of  kings,  and  Lord  dl  lords." 
Was  Ifaiah  mift:aken,  when  he  faid  of  the  "  Child  born, 
'^''  and  the  Son  given,"  "  the  government  fhall  be  upon 
"  his  fhoulder,  and  his  name  Ihall  be  called  Wonder- 
"  ful,  Counfellor,  the  Mighty  God,  the  Everlafting 
Father,  the  Prince  of  Peace  r"  Did  lie  himfelf  ex- 
ceed his  perfonal  cb.ims  when  he  faidj  "  I  am  Alpha 
"  and  Omega,  the  Beginning  and  the  Ending,  faith 
"  the  Lord,  which  is,  and  which  was,  and  which  is  to 
"  come,  the  Almighty  ?" 

And  does  He  not  ft:and  in  relations,  the  moft;  intimate 
and  affedling  ?  He  made  us  ;  placed  us  fo  high  in  the 
fcale  of  being  ;  endued  our  nature  with  reafon  and 
immortality.  He  fuHains  us  ;  "  in  Him  we  live,  and 
*'  move,  and  have  our  being."  His  are  all  our  poflef- 
fions  ;  and  if  there  be  a  day,  or  an  hour,  in  which  he 
is  regardlefs  of  you,  you  fhall  be  allowed  to  be  inat- 
tentive to  him.  His  demands  are  founded  in  the  fun 
which  Ihines  upon  you  ;  in  the  friends  you  enjoy  ;  in 
the  bread  which  nourifhes  you  ;  and  above  all,  in  the 
falvation  you  need.  He  addrelTes  you  from  the  gar- 
den and  the  crofs,  and  fhall  his  voice  be  unheard  ? 
Shall  fuch  an  authority  be  defpifed  ?  Will  you  fland 
with  Pharaoh,  and  impioufly  afk,  "  who  is  the  Lord, 
*'  that  I  fhould  obey  his  voice  ?"  Why,  "He,  in  whofe 
"  hands  thy  breath  is,  and  whofe  are  all  thy  ways ;" 
He  "  who  remembered''  thee  in  thy  "  low  eftate  ;" 
}ie  *'  who  gave  his  life  a  ranfom"  for  thee  5    He  is. 


118  The  Go/pel  demands  [Ser.  vi/ 

thy  Mafler  ;  and  fhall  fervants  difobey  the  orders  of  a 
mafler?  Thy  Teacher;  and  ihall  difciples  refufe  the 
inflrudions  of  their  teacher  ?  Thy  Benefactor  ;  and 
have  loving  kindnefs  and  tender  mercies  no  claims  ? 
O  wonderful  beyond  degree  !  "Thus  faith  the  Lord" 
fhould  bring  forth  a  liflening  world  ;  fathers  and  chil- 
dren, princes  and  people,  the  wife  and  the  unlearned, 
the  rich  and  the  poor,  and — none  appears.  He  fpeaks, 
and  we  are  regardlefs,  regardlefs  of  a  Speaker  clothed 
with  every  kind  of  authority  ;  who  alfo  fpeaks  on  our 
behalf,  for  our  welfare,  and  whofe  language  is,  "hear, 
"  and  your  fouls  fhall  live."  This  brings  us  from  the 
authority  of  the  Speaker,  to  confider  what  is  equally 
included  in  the  addrefs, 

11.     The    IMPORTANCE    OF    THE    SUBJECT "  He 

"  that  hath  ears  to  hear,  let  him  hear."  Sometimes 
fpeakers  promife  their  hearers  more  than  they  can  per- 
form, and  excite  expectations  which  they  are  unable  to 
realize.  Jefus  Chrifh  is  not  afraid  to  awaken  atten- 
tion ;  he  knows  he  can  more  than  repay  it ;  he  knows 
we  can  never  raife  our  minds  to  the  grandeur  of  the 
fubjed.  He  does  not  trifle  5  his  inftruclions  are  un- 
fpeakably  intereiling  and  important.  In  order  to  this, 
they  mufl  be  true.  And,  my  brethren,  you  cannot 
but  acknowledge  that  the  reality  of  thefe  things  is 
P0SSIBX.E  ;  fometimes  it  llrikes  you  as  probable,  and 
much  more  frequently  than  you  are  willing  to  allow  ; 
hence  your  uneafinefs  ;  hence  your  eagernefs  to  bring 
forward  your  opinions  to  make  profelytes,  and  to  em- 
bolden your  trembling  faith  by  placing  numbers  a- 
round  it.     We  affirm  that  thefe  things  are  true  \ 


S  E  R .  VI.]  And  defer ves  Atten  tioru  1  i  9 

and  obferve  where  we  (land  when  we  affirm  it ;  with- 
in view  of  evidences,  numberlefs  and  convincing. 
There  we  appeal  to  a  feries  of  prophecies  ;  and  here  to 
a  train  of  miracles.  There  to  the  fubhmity  and  hoH- 
nefs  of  the  dodrine  ;  here  to  the  competency  and 
goodnefs  of  the  writers.  There  to  the  fuccefs  of  the 
gofpel,  deftitute  of  every  worldly  recommendation, 
and  in  the  face  of  the  mod  powerful  oppofition  ;  here 
to  the  blood  of  the  bed  of  men,  and  the  confent  of  the 
wifeft  men ;  for  we  {land  not  only  near  the  filhermen 
of  Gallilee,  but  a  multitude  of  pre-eminent  genius  and 
learning,  when  we  fay,  "  we  have  not  followed  cun- 
"  ningly  devifed  fables."  With  all  this  evidence, 
would  you  difpute  the  truth  of  thefe  things  ?  would  you 
affure  us,  as  fome  in  our  day  have  done,  that  there  is 
not  the  fhadow  of  truth  in  them  ?  What  fhould  we  think 
of  the  underftandings  of  fuch  perfons?  did  we  not  know 
that  they  mufl  pretend  all  this  to  juftify  their  indiffer- 
ence ;  that  when  a  man  has  fallen  out  with  his  con- 
fcience,  he  mufl  feparate  from  it  for  the  fake  of  his 
own  peace  ;  and  that  "  this  is  the  condemnation,  that 
"  light  is  come  into  the  world,  and  men  love  darknefs 
"  rather  than  light,  becaufe  their  deeds  are  evil." 

How  pleafmg  is  truth  !  how  fatisfadory  is  it  to  find 
fomething  to  which  the  mind  may  adhere  with  pleaf- 
ure,  after  being  the  dupe  of  ignorance  and  error,  and 
"  like  a  wave  of  the  fea,  driven  with  the  wind  and  tofT- 
"  ed."  But  though  that  which  is  important  mufl  al« 
ways  be  true,  that  which  is  true  is  not  always  impor- 
tant. It  is  otherwife  here  ;  as  the  gofpel  "is  a  faithful 
*'  faying,"  it  is  "  worthy  of  all  acceptation."  Even 
*'  the  angels  defire  to  look  into  thefe  things  ;"  we  no 


120       ^  Tt?e  Go/pel  demands  f  SifR.  Vi^ 

where  read  of  their  being  naturalills  or  aftronomers  y 
they  pafs  by  moon  and  ftars,  and  prefs  around  the 
crofa.  And  you,  my  brethren,  are  much  more  con- 
cerned than  angels^  I  may  take  up  the  language  of 
Moses  to  the  IfraeHtes — "  Set  your  hearts  unto  all  the 
"  words  which  Iteftify  among  you  this  day  ;  for  it  i& 
"  not  a  vain  thing,  becaufe  it  is  your  life."  To  you 
the  gofpel  is  not  a  hiftory  of  wonders  only  ;  the  jour- 
ney of  a  God  from  a  throne  down  to  a  crofs,  and  from 
a  crofs  back  to  a  throne  ;  it  is  the  intereiling  narrative 
of  your  falvation.  Take  every  other  kind  of  viif- 
dom  ;  how  humbling  its  claims  !  they  are  confined  to 
this  world.  "  Knowledge,  it  ihall  vanifh  away ;"  the 
greater  part  of  it  is  valuable  only  for  a  few  years ;  the 
knowledge  of  various  languages,  and  a  thoufand  other 
things  will  be  ufelefs  in  a  future  economy.  The  in- 
quiry is,  who  has  ''  the  words  of  eternal  life  ?"  who 
can  "  lead  us  in  the  way  everlasting  ?"  What  is  a 
m.elTage  which  concerns  only  your  property,  and  the 
health  of  your  body  ?  The  foul  is  the  ftandard  of  the 
man  ;  his  fupreme  happinefs  mufl  relate  principally  to 
the  chief  part  of  his  nature,  and  the  chief  period  of 
his  duration.  Now  the  gofpel  fixes  its  refidence  in 
the  foul  ;  illuminates  all,  fandifies  all,  harmonizes  all, 
and  flrikes  its  blefled  influences  through  eternal  ages. 
Contemplate  the  gofpel  in  connexion  with  youth 
and  with  age  ;  obferve  its  efficacy  in  the  various  con- 
didons  of  profperity  and  adverfity  ;  view  its  agency  in 
the  numerous  relations  of  life,  in  rulers  and  in  fubjeds, 
in  parents  and  in  children,  and  fo  of  the  reft.  Drop 
chriftianity  in  a  family  ;  fpread  it  through  a  nation  ; 
diffufe  it  over  the  world  ;  let  all  be  influenced  by  its 


S  E  R .  VI.]  A7id  deferves  Atie7ition,  1 2 1 

fpirit,  and  governed  by  its  dilates  ;  and  I  would  afk^ 
appeailng  to  infidels  themfelves,  would  not  a  fcene  be 
produced,  the  mod  lovely,  the  moil  glorious,  the  mofl 
beneficial  ?  Would  not  the  language  of  prophecy  be 
immediately  realized  ?  "  the  wildernefs  and  the  folita- 
"  ry  place  fhall  be  made  glad  for  them  :  and  the  def- 
"  ert  fliall  rejoice  and  bloffom  as  the  rofe.  It  fhall 
"  bloifom  abundantly,  and  rejoice  even  with  joy  and 
"  fmging  ;  the  glory  of  Lebanon  fliall  be  given  unto  it, 
"  the  excellency  of  Carmel  and  Sharon  :  they  fhall  fee 
"  the  GLORY  of  the  Lord,  and  the  excellency  of 
"  our  God."  Thus,  whether  we  confider  the  gofpel 
with  regard  to  man  in  his  individual,  or  focial  exif- 
tence  ;  as  an  inhabitant  of  time,  or  an  heir  of  eternity ; 
it  is  a  univerfai  benefador  ;  it  is  of  the  higheft  impor- 
tance ;  and  as  it  demands,  fo  it  deferves  all  his  atten- 
tion— "  If  any  man  have  ears  to  hear,  let  him  hear.'* 

III.  It  is  an  appeal  to  impartial  consideration. 
And  the  demand  fuppofes  the  fubjed:  to  be  accelTible; 
that  there  is  no  fecrecy  in  the  cafe  ;  nothing  to  be  con- 
cealed. In  heathenifm  there  vvere  many  myfleries, 
from  a  knowledge  of  which,  the  common  people,  the 
mafs  of  mankind,  were  always  excluded.  We  read  of 
men  who  fliall  "  privily  bring  in  damnable  herefies.'' 
For  error  needs  difguife.  Truth  glories  in  expofure. 
And  the  gofpel  has  this  charader  of  truth.  The 
Founder  of  our  religion  declared,  "  in  fecret  have  I 
"  faid  nothing."  The  apoflle  of  the  Gentiles  could 
affirm,  "this  thing  was  not  done  in  a  corner."  Thefe 
everlafling  records  lie  open  for  infpeclion  ;  they  chal- 
lenge examination ;  it  is  not  neceifarv  to  conceal  any 

Q 


122  The  Go/pel  demands  [Ser.  vi, 

thing  ;  the  caufe  will  derive  advantage  from  publici- 
ty ;  it  is  a  fyflem  of  truth  and  evidence ;  and  you  are 
not  only  allowed,  but  commanded  to  confider  its 
claims,  and  to  examine  its  contents. 

The  duty  our  Saviour  enjoins,  excludes  force, 
and  fuppofes  every  thing  to  be  free ;  all  dominion  over 
Confcience  is  forbidden  by  it.  Mahometanifm  was 
enforced  by  the  fword  ;  foldiers  were  the  apoftles  of 
the  Koran  ;  Popery  began  and  was  maintained  by 
means  of  fpiritual  ufurpation.  They  knew  the  dan- 
ger of  free  inquiry,  and  fhewed  their  wifdom  in  not 
fuffering  it ;  they  deflroyed  the  right  of  private  judg- 
ment, took  away  the  Scriptures,  and  made  ignorance 
the  mother  of  their  devotion.  The  blind  must  de- 
pend upon  a  guide.  And  has  not  too  much  of  this 
difpofition  been  difcovered  in  fucceeding  ages,  and  by 
perfons  who  have  come  much  nearer  the  truth  ?  Have 
they  not  refufed  to  others  a  liberty  which  they  had 
nobly  taken  themfelves  ?  After  fcorning  to  be  Haves, 
have  they  never  propofed  to  be  tyrants  ?  And  though 
they  would  not  call  any  man  mafler,  have  they  not 
defired  to  be  called  fo  by  many  ?  But  "  one  is  our 
"  Mafler,  even  Chnft",  and  all  we  are  brethren.'^  No 
one  has  dominion  over  the  faith  of  another.  No  co- 
ercive influence,  however  exercifed,  has  the  leall 
countenance  from  the  nature  of  thegofpel,  or  manner 
in  which  it  was  eflablifhed.  The  Bcreans  are  com- 
mended for  "fearching  the  Scriptures  daily;"  and 
comparing  the  preaching  of  Paul  and  Silas  with  the 
teftimonies  of  the  law  and  the  prophets.  Hear  the 
language  of  a  man  who  well  knew  there  was  no  vir- 
tue in  the  effects  of  compulfion  :   "  Prove  all  things,- 


Ser.  VI.]  And  defer ves  Attentioiu  12S 

^'  and  hold  fad:  that  which  is  good  ;"  "I  fpeak  as  un- 
"  to  wife  men,  judge  ye  what  I  fay."  The  gofpel  per- 
fuades  by  informing ;  even  regeneration  does  not  de- 
flroy  the  natural  order  of  operation  in  the  faculties  of 
the  mind.  God  enlightens  in  order  to  govern ;  we 
follow  him  from  choice,  this  choice  is  founded  in  con- 
viction, and  this  convidion  is  produced  by  evidence. 

If  you  would  comply  with  our  Lord's  demand,  re- 
member it  is  the  gofpel  you  have  to  confider,  and. 
nothing  elfe.  Separate  from  it  whatever  is  adventi- 
tious and  human  ;  and  during  this  inveftigation  keep 
the  fubjed  before  you  pure  and  unmixed.  Be  care- 
ful that' it  is  chriftianity  you  are  furv eying ;  not  any 
corruptions  and  errors  which  have  blended  with  it ; 
not  any  modifications  and  arrangements  which  fallible 
men  have  made  of  it.  Afk  for  a  bible,  and  fee  that 
no  fpiritual  legerdemain  flip  on  the  table  in  the  room 
of  it,  popery  or  proteflantifm,  Arminianifm  or  Calvi- 
nifm,  or  any  human  creed  or  fyftem.  Thefe  may  be 
true,  or  they  may  be  falfe  ;  they  are  not  ftandards  ; 
they  are  to  be  all  tried  themfelves.  Afk  for  the  things 
of  God,  "  not  in  the  words  which  man's  wifdom 
"  teacheth,  but  in  the  words  the  Holy  Ghoft  teach- 
"  eth."  Diftinguifh  between  Scripture,  and  explana- 
tions of  Scripture  ;  fee  with  your  own  eyes  ;  explore 
the  good  land  for  yourfelves,  and  before  you  enter, 
fuffer  none  to  require  from  you  a  promife,  that  when 
you  return,you  fhall  think  precifely  with  them  concern- 
ing every  thing  you  may  difcover  there.  This  preach- 
er calls  you  to  come  and  hear  him  ;  if  another  fhould 
ftep  in  to  prepoffefs  you  as  you  are  going  ;  if  he  fliould 
fay,  "  remember  this  will  be  his  meaning,  though 


124  The  Go/pel  demands  [Ser.  vr, 

*"'  many  of  his  words  will  feem  to  have  another  fenfe  ^ 
"  fome  things  will  require  great  qualifications  ;  fome- 
"  times  there  will  be  a  difference  between  his  fecret  and 
"his  revealed  will,"  and  fo  on — fay,  "I  will  hear  him 
"for  myfelf ;  he  fpeaks  to  be  underflood ;  I  have  under- 
"flanding  as  well  as  you  ;  what  I  borrow  is  not  mine 
"  own." 

But  nothing  is  more  adverfe  to  our  Saviour's  de- 
mand than  difTipation.  Attention  is  abfolutely  necef- 
fary,  and  in  order  to  this  we  muff  call  in  our  thoughts, 
and  fix  them.  The  more  finite  and  contracted  our 
powers  are,  the  more  loofe  and  roving  our  minds,  the 
more  averfe  we  feel  to  refledion  ;  the  more  intelleftual 
and  fpiritual  the  fubjed,  and  the  lefs  there  is  in  it 
adapted  to  the  fenfes,  the  more  neceffary,  and  the 
more  difficult  appHcation  becomes.  But  labour  and 
diligence  will  be  amply  rewarded  in  the  pleafure  of 
progrefs,  and  the  glory  of  fuccefs  ;  "  If  thou  incline 
"  thine  ear  unto  wifdom,  and  apply  thine  heart  to  un- 
"  derflanding  ;  if  thou  crieft  after  knowledge,  and 
"  lifteit  up  thy  voice  for  underflanding  ;  if  thou  feek- 
"  efl  her  as  filver,  and  fearchefl  for  her  as  for  hid 
"  treafure  ;  then  flialt  thou  underfland  the  fear  of  the 
"  Lord,  and  find  the  knowledge  of  God.  For  the 
"  Lord  giveth  wifdom ;  out  of  his  mouth  cometh 
"  knowledge  and  underflanding." 

But  it  is  of  little  ufe  to  apply  a  mind  already  biaffed; 
we  are  therefore  to  guard  againfl  prejudice.  This  will 
always  make  us  partial ;  it  will  keep  us  from  doing  juf- 
tice  to  any  fentiment  we  diflike  ;  while  it  will  lead  us  to 
feize  with  greedinefs  whatever  is  capable  of  giving  evi- 
dence or  importance  to  the  opinions  we  have  cfpoufed. 


Ser.  VI.]  And  deferves  Attention.  125 

No  prejudicevS  are  more  fimple,  than  thofe  which  are 
derived  from — "  our  fathers  worfhipped  in  this  moun- 
"  tain."  But  none  are  fo  awful  as  thofe  which  fpring 
from  finful  lufts  and  pafTions.  Thefe  will  affect  prac- 
tical fubje6ls  ;  entangle  the  plained  duties,  and  per- 
plex every  rule  by  which  we  are  unwilling  to  walk. 
In  this  cafe,  a  man,  before  he  weighs  evidences  will 
examine  confequences.  "  Why  if  I  own  this,  I  muft 
"  renounce  the  world  ;  I  muft  pluck  out  a  right  eye, 
"  and  cut  off  a  right  hand  ;  I  muft  take-up  the  crofs  ; 
"  be  ferious  and  circumfpeft  in  my  converfation." 
Such  inferences  are  arguments  ;  and  they  eafily  pre- 
vail with  unholy  minds,  as  we  fee  in  the  cafe  of  family 
worfhip,  and  the  reception  of  the  Lord's  Supper. 

Impatience  difqualifies  us  for  religious  inveftigation. 
If  we  review  life,  we  fhall  find  that  many  of  our  mif- 
takes  and  errors  have  been  occafioned  by  a  hafty  judg- 
ment. How  changed  have  things  appeared  when  the 
mind  has  returned  to  them  at  another  time,  and  from 
a  different  quarter ! 

"We  fhall  only  add  that  nothing  is  fo  unfavourable 
to  fair  and  fuccefsful  inquiry,  as  pride.  We  fhould 
come  to  the  gofpel,  not  full,  but  to  be  filled  :  not  to 
cavil,  but  to  learn  ;  fenfible  of  our  ignorance,  and 
praying  for  divine  direction,  and  receiving  "  the  king- 
"  dom  of  God  as  a  little  child."  "  With  the  lowly  is 
"  wifdom."  "  The  meek  will  he  guide  in  judgment, 
*'  and  the  meek  will  he  teach  his  way."  Gather  up 
all  thefe  ;  here  is  the  gofpel  unveiled  and  expofed ; 
you  need  not  be  afraid  to  approach  it,  no  authority 
can  reftrain  you  ;  be  fure  it  is  the  gofpel  only  you  in- 
veftigate  •,  banifh  diffipation,  prejudice,  impatience,  and 


126  The  Go/pel  demands  [Ser.  vi, 

pride ;  and  we  are  neither  afhamed  or  afraid  to  fay, 
iearch,  examine  the  whole  fyflem. 

Examine  the  character  the  facred  writers  have  giv- 
en us  of  God ;  is  He  not  a  Father,  the  Father  of  mer> 
cies,  the  God  of  all  grace,  the  God  of  love  ?  Exam- 
ine the  reprefentation  they  have  given  of  man  ;  does  it 
not  agree  with  actual  life  and  daily  obfervation  ?  Ex- 
amine the  threatenings  they  have  denounced,  and  the 
warnings  they  have  given  ;  do  they  not  accord  with 
the  judgments  which  God  has  frequently  inflided 
on  idividuals,  families,  and  countries,  and  v/hich  prove 
a  moral  government  in  the  world  ?  Examine  the 
promifes  ;  are  they  not  fuch  as  the  flate,  and  tljie  con- 
fcience  of  man  require  ?  Where  do  they  countenance 
fm  ?  Examine  the  precepts ;  take  only  the  command 
"  thou  flialt  love  the  Lord  thy  God  with  all  thy  heart, 
'*  and  thy  neighbour  as  thyfelf :"  what  think  you  of 
this  command,  or  rather  what  think  you  of  thofe  men, 
who  wifh  to  exclude  this  principle,  and  to  deflroy  a 
book,  the  grand  aim  of  which  is  to  produce  it  ?  But, 
alas!  many  condemn  a  work  which  they  never  read;  dif- 
like  precedes  and  influences  inveftigation ;  and  nothing 
is  more  abfurd  than  to  fuppofe  that  infidels  renounce 
the  gofpel  by  the  force  of  convidion, after  having  fully 
and  impartially  examined  its  contents.  Be  affured  they 
never  weighed  the  fubjecl,  though  they  are  always  bold 
enough  to  pronounce  that  it  is  "  found  wanting.'' 
Few  ever  give  thefe  things  a  due  confideration.  Here 
however  another  clafs  of  characters  appears  in  view  ; 
for  while  fome  refufe  to  hear,  others  give  thefe  things  a 
hearing  on  l  y.  Now  though  our  Lord  and  Saviour  in- 
tends nothing  lefs  than  this,  he  requires  much  more-^ 


Ser.  VI.]  And  deferves  Aiteniioru  127 

IV.  He  demands  a  practical  improvement  of 
HIS  WORD.  "  He  that  hath  ears  to  hear,  let  him 
"  hear."  "  I  have  delivered  many  things  in  your 
"  prefenee,  and  you  have  done  well  in  hearing  them. 
"  But  my  preaching  is  not  to  be  viewed  as  an  enter- 
"  tainment.  My  dodtrine  is  not  defigned  to  amufe  the 
"  mind,  to  gratify  curiofity,  to  furnifh  a  number  of 
"  lifelefs  fpeculations.  And  therefore  hearing  is  only 
"  inflrumental  to  fomething  elfe  ;  there  is  a  duty  of 
"  greater  importance  ftill  remaining." 

What  is  it,  my  brethren  ?  What  would  our  Saviour 
fay  in  explanation  of  his  command  ?  What  has  he  faid 
in  other  parts  of  his  word  ?  "  Mix  faith  with  it ;  let 
"  not  the  fenfe  leave  the  mind  as  foon  as  the  found 
"  leaves  the  ear  ;  remember  it  ;  enliven  it  by  medita- 
"  tion;  reduce  it  into  feelings  and  adions ;  fear  thefe 
"  denunciations  ;  embrace  thefe  promifes ;  obey  thefe 
"  commands  ;  walk  according  to  this  rule." 

It  is  a  lamentable  refle6:ion,  that  all  the  concern 
many  of  our  hearers  have  with  fermons,  confifts  in 
hearing  them.  They  do  not  conlider  hearing  as  the 
means  of  becoming  religious  ;  it  is  their  religion. 
They  conclude  that  their  duty  is  over  when  the  dif- 
courfe  is  ended ;  whereas  it  is  then  only  begun.  In- 
ilead  of  carrying  off  portions  of  divine  wifdom  to  illu- 
minate their  lives,  they  leave  behind  them  all  the  in- 
ftru£l:ions  they  have  received.  They  do  not  take  the 
word  of  God  along  with  them,  to  guide  them  in  their 
ordinary  walk ;  to  arm  them  againft  temptation  ;  to 
furnifh  them  with  the  cautions  of  prudence  ;  to  ftim- 
ulate  them  to  univerfal  confcientioufnefs.  Their  tem- 
pers are  unfubdued,  unfoftened,  unfandified  ;  their 


128  The  Go/pel  demands  [Ser.  vi. 

converfation  produces  none  of"  the  fruit  of  the  Spirit, 
"  which  is  love,  joy,  peace,  long-fuffering,  gen tlenefs, 
"  goodnefs,  faith,  meeknefs,  temperance."  But  the 
word  of  God  is  practical  ;  every  truth  is  announced 
to  accompHfh  fome  purpofe.  If  it  reveals  a  refuge,  it 
is  that  you  may  enter  it  and  be  fafe  ;  if  it  proclaims 
a  remedy,  it  is  that  you  may  ufe  it.  It  is  not  your  hear- 
ing of  it,  but  your  applying  it,  that  will  fave  you  from 
death.  You  fay  of  a  preacher,  he  ought  to  do,  as  well 
as  to  PREACH  ;  and  we  fay  of  a  hearer,  he  ought 
to  DO,  as  well  as  to  hear.  You  fay,  and  you 
fay  truly,  that  mere  preaching  will  not  fave  us  ; 
and  we  fay  with  equal  truth,  mere  hearing  will  not 
fave  you.  Never  will  you  attend  the  difpenfation 
of  the  word  aright,  till  yo  make  the  end  which 
God  has  in  view  in  fpeaking,  your  end  in  hearing. 
And  can  you  imagine  that  the  defign  of  the  blelTed 
God  in  favouring  you  with  his  "  glorious  gofpel"  from 
fabbath  to  fabbath,  is  anfwered,  if  while  you  regular- 
ly enter  his  courts,  you  always  return  the  fame  ;  if  af- 
ter all  the  fermons  you  have  applauded  for  twenty 
or  forty  years,  you  are  found  as  malignant,  as  covet- 
ous, as  full  of  the  world  as  before  ;  or  your  profiting 
appears  only  in  fome  dead  notions,  very  well  laid  out 
in  your  minds  ;  in  a  capacity  to  weigh  preachers  in 
the  nicefl  fcales  of  orthodoxy  ;  or  in  the  ufeful  em- 
ployment of  fplitting  hairs,  and  tying  and  untying 
knots  in  common  thread  ?  What  !  does  the  "  gofpel 
"  of  your  falvation"  intend  nothing  more  than  to 
make  you  vifionaries,  or  triflers  ?  Is  this  "  teaching 
*'  us,  that  denying  ungodhnefs  and  worldly  luft,  they 
"  ftiould  live  foberly,  righteoufly,  and  godly  in  the 


Ser.  VI.]  And  deferves  Attention.  129 

*'  prefent  world  ?"  To  perfons  concerned  for  the  hon- 
our of  the  gofpel,  and  the  falvatlon  of  mankind,  the 
chriflian  world  prefents  an  afFeding  profped.  Never 
was  the  word  of  God  more  plentifully  preached  ; 
never  did  fo  many  "  receive  the  grace  of  God  in 
*'  vain."  Never  was  there  more  feed  fown  ;  never 
did  fo  much  fall  "  by  the  way-fide,"  "  on  flony  pla- 
"  ces,"  and  "  among  thorns  !"  How  little  does  even 
the  good  ground  yield  !  Where  is  the  preacher,  the 
clofe  of  whofe  fabbaths  is  not  embittered  by  the  re- 
view of  unprofitablenefs  ?  You  invite  us  to  your  tables, 
you  crowd  us  in  our  temples  ;  but  you  compel  us  to 
retire  from  both,  complaining,  "  Who  hath  believed 
''  our  report,  and  to  whom  is  the  arm  of  the  Lord  re- 
"  vealed  ?"  We  condemn  your  pradice  ;  you  thank 
us  for  our  good  fermons,  and  proceed.  Your  appro- 
bation does  not  hinder  your  fmning,  nor  your  fmning, 
your  approbation.  Where  are  the  evidences  of  our 
fuccefs  ?  are  they  to  be  heard  in  the  inquiry,  "  Sirs, 
"  what  mud  I  do  to  be  faved  ?"  Are  they  to  be  feen 
in  your  deadnefs  to  the  world,  in  your  felf-denial,  in 
your  taking  up  the  crofs,  in  your  heavenly-minded- 
nefs,  in  ferving  your  generation  according  to  the 
will  of  God,  in  your  being  examples  to  others  ?  How 
fhall  I  imprefs  you  with  the  importance  of  this,  or  by 
what  motives  can  I  enforce  upon  you  this  pradical  at- 
tention to  the  gofpel  you  hear  ? 

Shall  I  urge  the  danger  of  delufion,  and  fay  with  the 
apollle  James,  "  Be  ye  doers  of  the  word,  and  not 
"  hearers  only,  deceiving  your  ownielves."  Shall  I 
remind  you  of  "  a  foolifli  builder,"  who  reared  "  his 
*'  houfe  upon  the  fand  ;  and  the  rain  defccnded,  and 
R 


130  The  Gof pel  demands  [Ser.  vi. 

"  the  floods  came,  and  the  winds  blew,  and  beat 
''  upon  that  houfe,  and  it  fell,  and  great  was  the  fall 
"  of  it."  Such  according  to  our  Saviour  will  be  the 
fatal  difappointment  of  all  thofe  who  entertain  a  hope 
of  fafety  feparate  from  holinefs  ;  who  have  been  lulled 
to  deep  by  an  unfandified  attendance  on  ordinances  \ 
who  hear  "  thefefayings  of  his,  and  do  them  not.'* 

Shall  I  remind  you  of  the  precarious  tenure  of  your 
privileges,  and  fay  with  our  Saviour,  "  Yet  a  little 
<^  while  is  the  light  with  you  ;  walk  while  ye  have  the 
'^  light,  left  darknefs  come  upon  you."  There  are  no 
calls  of  mercy  beyond  the  grave  ;  and  "  what  is  your 
"  life  ?  it  is  even  a  vapour  that  appeareth  for  a  little 
"  time,  and  then  vanifheth  away."  The  Jews  had  dif- 
tinguifhed  privileges  ;  but  "  the  kingdom  of  God  was 
"  taken  from  them,  and  given  to  a  nation  bringing 
"  forth  the  fruits  thereof."  Where  now  are  the 
churches  of  Afia  ?  Your  candleftick  may  be  removed. 
You  may  be  rendered  incapable  of  hearing.  Efficacy 
may  be  withheld  from  the  means  ;  and  furely  if  any 
thing  can  provoke  the  Supreme  Being,  to  take  away 
ordinances,  or  to  make  them  ufelefs,  it  muft  be  your 
awful  abufe  of  them. 

Shall  I  mention  the  happinefs  of  thofe  who  receive 
the  gofpel,  "  not  in  word  only  ?"  "  And  it  came  to 
"  pafs,  as  he  fpake  thefe  things,  a  certain  woman  of 
"  the  company  lifted  up  her  voice  and  faid  unto  Him, 
"  blefled  is  the  womb  that  bare  thee,  and  the  paps 
*'  which  thou  haft,  fucked.  But  he  faid,  yea,  rather 
"  BLESSED  are  they  that  hear  the  word  of  God,  and 
*'  KEEP  it."  "  If  ye  know  thefe  things,  happy  are  ye  if 
"  ye  DO  them."     "  Whofo  looketh  into  the  perfed 


Ser.  VI.]  And  deferves  Attention,  J  31 

"  law  of  liberty,  and  continueth  therein,  he  being  not 
"  a  forgetful  hearer,  but  a  doer  of  the  work,  this 
"  man  fhall  be  blessed  in  his  deed." 

Need  I  inform  you,  that  thefe  means  when  unim- 
proved will  be  found  injurious  ;  that  the  word  of  God 
is  one  of  thofe  things,  which  if  unprofitable,  become 
pernicious  ;  that  if  it  does  not  nourifh  as  food,  it  will 
deftroy  like  poifon  ;  if  it  does  not  foften,  it  will  har- 
den ;  if  it  does  not  juftify,  it  will  condemn. 

For  remember  the  awful  account  which  you  will  be 
required  to  give  of  all  your  hearing,  when  called  to 
appear  before  the  bar  of  God.  Then  thofe  fermons 
which  you  now  fo  eafily  forget,  will  be  perfectly  re- 
vived in  your  recolleftion.  The  bible,  from  which 
you  have  been  fo  often  addrelTed,  will  be  called  forth, 
and  you  will  be  judged  out  of  this  book.  In  this  judg- 
ment will  rife  up  againfl  you  to  condemn  you,  the 
queen  of  the  fouth,  "  for  fhe  came  from  the  uttermoft 
*'  parts  to  hear  the  wifdom  of  Solomon,  and  behold  a 
"  greater  than  Solomon  is  here."  In  this  judgment 
will  rife  up  againft  you  to  condemn  you,  ''  the  men 
*'  of  Nineveh,  for  they  repented  at  the  preaching  of 
*'  Jonah,  and  behold  a  greater  than  Jonah  is  here." 
In  this  judgment  will  rife  up  againft  you  to  condemn 
you,  all  your  fellow-worfhippers,  who  having  the  fame 
nature  and  pafTions  with  yourfelves,  and  never  having 
heard  truths  more  powerful  than  thofe  which  you 
have  heard,  "  turned  at  his  reproof  ;"  "  fought  the 
"  Lord  while  he  was  to  be  found,  and  called  upon 
"  him  while  he  was  near."  In  this  judgment  will 
rife  up  againft  you  to  condemn  you,  thofe  minifters 
who  would  gladly  have  faved  not  only  themfelves, 


132  The  Go/pel  demands^  &c.  [Ser.  vi. 

but  you  who  heard  them — While  "  the  Saviour  fliall 
"  be  revealed  from  heaven,  v^^ith  his  mighty  angels  in 
"  flaming  fire,  taking  vengeance  on  them  that  know 
"  not  God,  and  that  obey  not  the  gofpel  of  our  Lord 
^'  Jefus  Chrift."  And  can  you  fay  his  language  will 
be  unreafonable  ?  "  Becaufe  I  have  called,  and  ye  re- 
"  fufed,  I  have  flretched  out  my  hand,  and  no  man 
"  regarded,  but  ye  have  fet  at  nought  all  my  counfel, 
"  and  would  none  of  my  reproof.  I  alfo  will  laugh 
"  at  your  calamity,  I  will  mock  when  your  fear  com- 
"  eth  ;  when  your  fear  cometh  as  defolation,  and  your 
^^  deilrudion  cometh  as  a  whirlwind  ;  when  diftrefs- 
*'  and  anguifli  cometh  upon  you  !'*  If  you  have  never 
heard  to  purpofe  before,  begin  to-day  ;  "  to-day,  if 
''  ye  will  hear  his  voice,  harden  not  your  hearts."  If 
you  are  not  loft  to  all  fenfe  of  your  ow^n  welfare ;  if  you 
are  not  refolved  to  facrifice  eternal  life  ;  if  you  have 
not  "  made  a  covenant  with  death,"  and  with  hell  are 
not  at  an  "  agreement,"  "  fee  that  ye  refufe  not  him 
"  that  fpeaketh."  It  is  the  voice  of  friendfhip,  it  is 
the  voice  of  confcience,  it  is  the  voice  of  reafon,  it  is 
the  voice  of  Scripture,  it  is  "  the  voice  of  the  archangel 
"  and  the  trump   of  God" — "  If  any   man  have 

"  EARS   TO  HEAR,  LET  HIM  HEAR." 


SERMON       VIL 


THE  SUFFERINGS  OF  OUR  SAVIOUR  NECES- 
SJRT, 


Heb.  ii.  10. 

For  it  became  him^for  whom  are  all  things^  and  by  whom 
are  all  things^  in  bri?iging  manyfons  unto  glory ^  to  make 
the  Captain  of  their falvation  perfed  through fufferings, 

-T  OR  my  thoughts  are  not  your 
*'  thoughts,  neither  are  your  ways  my  ways,  faith  the 
''  Lord.  For  as  the  heavens  are  higher  than  the  earth, 
"  fo  are  my  ways  higher  than  your  ways,  and  my 
"  thoughts  than  your  thoughts,"  Thefe  words,  my 
brethren,  contain  a  refleftion  always  feafonable,  al- 
ways ufeful,  always  neceflary,  when  we  would  "  re- 
"  gard  the  work  of  the  Lord,  or  confider  the  opera- 
"  tion  of  his  hand."  It  may  be  exemplified  in  num- 
berlefs  inftances,  but  in  none  fo  eafily  and  fo  fully,  as 
in  the  redemption  of  the  world  by  means  of  a  Media- 
tor, "  obedient  unto  death,  even  the  death  of  the 
"  crofs."  The  fun  never  beheld  fuch  a  fcene.  Hif- 
tory  records  no  fuch  a  tranfadion.  The  fcheme  would 
never  have  entered  the  mind  of  any  finite  intelligence — 
"  It  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes." 
^'  The  thing  proceedeth  forthfrom  the  Lord  of  Hofts, 


134  The  Sufferings  of  [Ser.  vii. 

*'  who  IS  wonderful  in  counfel,  and  excellent  in  work- 
"  ing."  "  It  is  the  wifdom  of  God  in  a  myflery  ;" 
and  the  more  we  are  enlightened  from  above  to  ex- 
amine its  fublime  contents,  the  more  of  their  perfec- 
tion Ihall  we  difcover,  the  more  worthy  of  God  will 
they  appear.  "  For  it  became  Him,  for  whom  are 
*^  all  things,  and  by  whom  are  all  things,  in  bringing 
*'  many  fons  unto  glory,  to  make  the  Captain  of  their 
''  falvation  perfect  through  fufFerings." 

L    Behold  the   character  of    the   Supreme 

BEING "  FOR    WHOM  ARE    ALL    THINGS,    AND    BY 

"  WHOM  ARE  ALL  THINGS  ;"  the  Original  Caufe,  the 
final  End  of  the  whole  univerfe  of  beings,  material  or 
fpiritual  ;  "  in  heaven,  or  on  earth  ;  vifible,  or  invifi- 
''  ble  ;  whether  they  be  thrones  or  dominions,  pi*inci- 
*^  palities  or  powers  ;  all  things  were  created  by  Him, 
*'  and  FOR  him.'*  Nothing  is  more  common  for  fpeak- 
ers  and  writers,  when  they  wifli  to  mention  efleemed 
perfonages,  than  to  defcribe,  rather  than  to  name  them. 
By  feizing  in  our  reprefentation  fomething  which  has 
endeared  or  diftinguiflied  them  ;  by  availing  ourfelves 
of  fome  qualities  or  adions,  which  have  given  them 
peculiar  and  fuperior  claims,  we  can  beflow  deferved 
honour,  and  aid  the  impreffion  we  defire  to  make  on 
the  minds  of  thofe  we  addrefs.  The  admirers  of  po- 
etry underftand  me,  when  I  fay  "  the  author  of  the 
"  Tafk."  My  countrymen  feel,  when  I  utter,  "the  he- 
"  ro  of  the  Nile."  The  ingenuous  youth  yields,  when 
I  befeech  him  by  the  tears  of  her  "  who  bare  him." 
We  cannot  defcribe  God  by  what  he  is  in  himfelf,  but 
by  what  he  is  in  his  relations,  and  in  his  works  ;  by 


Ser.  VII.]  Our  Saviour  necejfary.  135 

what  he  does  as  our  Creator  and  Governor ;  as  one 
who  owns  us,  and  may  difpofe  of  us  as  he  pleafes ; 
on  whom  we  entirely  depend,  and  to  whom  we  are 
univerfally  accountable. 

But  who  can  tell  how  far  this  "  all  things"  extends  ? 
Who  can  imagine  the  dimenfions  of  his  empire,  the 
diverfity  of  his  fubjedis,  the  infinite  number  of  his  pro- 
ductions, each  of  which  is  an  expreffion  of  his  wifdom, 
power,  and  goodnefs,  and  a  fource  of  revenue  from 
which  his  glory  is  derived  ? 

And  why  this  magnificence  of  defcription  ?  To  fill 
the  mind  with  reverence,  to  raife  our  expectation,  to 
remind  us  of  the  End  and  Author  of  our  falvation,  to 
ihew  us  the  principle  from  v/hich  he  aCts  ;  that  it  is 
not  necelTity,  but  kindnefs  ;  that  he  cannot  fland  in 
need  of  us,  or  our  fervices,  being  "  exalted  above  all 
"  bleffing  and  praife,"  it  is  by  a  difplay  of  his  majefty, 
to  draw  forth  our  admiration  of  his  mercy.  "  The 
*'  Lord  is  high  above  all  nations,  and  his  glory  above 
"  the  heavens.  Who  is  like  unto  the  Lord  our  God, 
"  who  dwelleth  on  high  ?  who  humbleth  himfelf  tobe- 
"  hold  the  things  that  are  in  heaven  and  in  the  earth  ? 
"  He  raifeth  up  the  poor  out  of  the  duft,  and  Hfteth  the 
*'  needy  out  of  the  dunghill,  that  he  may  fet  him  with. 
"  princes,  even  with  the  princes  of  his  people."  Con- 
template then  a  Being,  whofe  goodnefs  equals  his 
grandeur.  Behold  him  feeking  his  glory  in  our  wel- 
fare. See  him,  regardlefs  of  all  our  unworthinefs, 
and  before  we  had  exprelTed  any  defire,  devifmg 
means  to  refcue  us  from  our  ignorance,  vice,  infamy, 
and  mifery ;  and  forming  a  fcheme  of  pure  compailion^ 
defigned  to  raife  us  to  a  ftate  of  happinefs,  fuperior  to 


136  The  Sufferings  of  [Ser.  vn. 

the  condition  in  which  man  was  originally  placed. 
For, 

II.  Obferve  the  end  which  the  God  of  all  grace 

KEEPS  IN  VIEW it  is  tO  "  BRING   MANY  SONS  UNTO 

"  GLORY."  When  of  old,  He  detached  from  the  na- 
tions of  the  earth  a  people  for  his  name,  he  deftined 
them  to  pofTefs  the  land  of  Canaan.  This  promifed 
country,  into  which  he  engaged  to  bring  them,  excited 
the  departure  of  the  IfraeHtes  from  Egypt,  and  encour- 
aged them  in  all  their  wanderings  in  the  wildernefs. 
It  was  a  flate  in  which  they  expeded  reft,  peace,  abun- 
dance ;  "  a  land  flowing  with  milk  and  honey  ;  a  land 
''  wherein  there  was  no  fcarcenefs  ;  a  land  on  which 
''  the  Lord's  eye  was  from  the  beginning  even  to  the 
"  end  of  the  year."  But  this  was  only  "  a  fhadow  of 
"  good  things  to  come  ;"  an  emblem  of  that "  better," 
that  "  heavenly  country,"  towards  which  "  the  feed  of 
*'  Abraham  by  faith"  are  travelling  ;  where  "  remains 
*'  a  reft  for  the  people  of  God  ;"  where  "  they  ftiall 
*'  enter  into  peace  ;"  where  "  they  fhall  hunger  no 
"  more,  neither  thirft  any  more,  neither  fliall  the  fun 
*'  light  on  them,  nor  any  heat ;  for  the  Lamb,  that  is 
*'  in  the  midft  of  the  throne,  fhall  feed  them,  and  ftiall 
''  lead  them  unto  living  fountains  of  waters  :  and  God 
"  ftiall  wipe  away  all  tears  from  their  eyes." 

This  future  bleflednefs  of  the  righteous  is  very 
commonly  in  the  Scriptures  exprefted  by  "  glory." 
It  is  a  ftate  of  perfection,  of  magnificence,  of  fplen- 
dour,  of  honour.  It  will  contain  every  kind  of  excel- 
lency, and  every  kind  of  excellency  difplayed.  The 
place  will  be  glorious  \  the  company  will  be  glorious ; 


Ser.  VII.]  Gur  Saviour  NeceJJary.  137 

our  bodies  will  be  glorious  ;  glorious  will  be  our  work, 
our  pleafures,  our  reward,  our  praife.     We  fhall  have 
fellowfhip  with  the  dignified  Redeemer  ;  "  we  fhall  be 
"  glorified  together ;"  "  for  when  He  who  is  our  life 
"  fhall  appear,  we  fhall  alfo  appear  with  him  in  glory." 
We  are  reminded  of  the  character  under  which  we 
fhall  obtain  this  happinefs  ;  it  is  for  "  sons,"  not  en- 
emies, not  flrangers.     Such  the  people  of  God  nat- 
urally are  ;  but  by  regeneration  and  adoption  he  gives 
them  the  (quality,  and  the  claims  of  children  ;  and  oa 
•  this  relation  the  inheritance  depends  ;   "if  children, 
*Hhen  heirs,  heirs  of  God,  and  joint  heirs  with  Chrift.'* 
Nor  will  the  pofTefTors  of  it  be  few  in  number.    The 
heavenly  inheritance  is  not  like  the   earthly  Canaan, 
confined  to  the  Jew  only  ;  Gentiles  alfo  participate. 
The  middle  wall  of  partition  is  broken  down,  and  the 
gofpel  reveals  a  common  falvation,  and  opens  a  pafTap-e 
to  heaven  from  all  the  diverfities  of  human  condition; 
and  remember  "  many  sons'*  are  on  their  way  "  to 
"  glory."     Do  not  diminifh  their  number  by  unchar- 
itable exclufions,  or  reduce  it  by  gloomy  fufpicions — 
"  Wot  ye  not  what  the  Scripture  faith  of  Elias,   how 
"  he  maketh  intercefTion  to  God  againll  Ifrael,  faying, 
"Lord,  they  have  killed  thy  prophets,   and  digged 
^'  down  thine  altars  ;   and  I  am  left  alone,  and  they 
"  feek  my  life.     But  what  faith  the  anfwer  of  God 
"  unto  him  ?  I  have  referved  to  myfelf  feven  thoufand 
*'  men  who  have  not  bowed  the  knee  to  the  image  of 
"  Baal."    He  has  always  his  hidden  ones  ;  many  more 
than  you  are  aware  of,  "  know  his  name,  and  love  his 
**  falvation  ;"  and  though  his  followers  may  appear  a 
fmall  flock,  when  viewed  in  comparifon  with  the  un- 
S 


138  The  Suffer'mgs  of  [Ser.  vii, 

godly  who  fuiTound  them  ;  when  they  fhall  "  come 
*'from  the  eaft,  and  from  the  weft,"  and  fhall  be  gath- 
ered together  from  '^all  nations,  and  kindred,  and 
"  people,  and  tongues  ;''  they  will  be  found  "  a  great 
"multitude,  which  no  man  can  number."  Such  is 
the  purpofe  of  grace  which  He  is  accomplifhing ;  and, 

III.  Obferve  the  MEANS  by  which  he  executes  his 
defign — He  conftitutes  Jefus  Chri{F-<«'tHE  captain 
"of  their  salvation.*"  God  d6es  nothing  imme- 
diately with  man.  He'  carries  on  all.  his  tranfadtions 
with  us  through  a  Mediator.  The  reftoration  of  his 
people,  including  their  redemption,  converfion,  perfe- 
verance,  and  future  glory,  is  committed  to  Him  ;  and 
with  Him  we  have  immediately  to  do  in  all  the  con- 
cerns of  faith,  holinefs,  and  confolatioh.  When  God 
would  bring  the  Ifraelites  into  the  land  of  promife,  he 
placed  them  under  the  guidance  of  Jofhua  ;  when  he 
would  bring  innumerable  myriads  of  perifliing  fmners 
to  glory,  he  puts  them  under  the  condu(5l  of  the  Lord 
Jefus  Chrift.  Hence  they  are  fo  often  faid  to  be  given 
to  him  by  the  Father  ;  they  are  given  to  him,  not  that 
he  may  receive  benefit  from  them,  but  that  they  may 
receive  benefit  from  him.  As  fo  many  captives,  they 
are  given  him  to  ranfom  as  their  Redeemer ;  as  fo 
many  fheep,  for  him  to  feed  as  their  Shepherd  ;  as  fo 
many  fcholars,  for  him  to  educate  as  their  Teacher ; 
as  fo  many  foldiers,  for  him  to  lead  along  to  vidory 
and  triumph,  as  "  the  Captain  of  their  falvation." 

For  the  term  by  which  He  is  here  held  forth,  car- 
ries with  it  an  implication,  that  there  are  difficulties  to 
be  encountered  in  the  way  to  glory,  and  obftacles  to 


Ser.  VII.]  our  Saviour  Necejfary.  139 

be  overcome  ;  that  the  chrlilian  Hfe  is  a  warfare ;  and 
that  as  foon  as  we  turn  our  "  fi\ces  Zionward,*'  we 
mufl  exped  to  fight.  With  this  accord  the  language 
of  the  Scripture,  and  the  experience  of  every  good 
man.  And,  my  dear  hearers,  if  you  think  otherwife, 
you  are  deceived  ;  you  may  go  afleep  to  hell,  but  you 
cannot  go  afleep  to  heaven.  It  is  exertion,  oppofition, 
contention,  every  ftep  of  the  way.  Did  they  who 
have  gone  before  you  find  religion  an  eafy  thing? 
What  was  their  language  ?  "  Lord,  how  are  theyin- 
"  creafed  that  trouble  me !  many  there  be  that  rife  up 
"  againft  me  ;  many  there  be  which  fay  of  my  foul, 
"  there  is  no  help  for  him  in  God."  "  We  wreftle 
"  not  againft  flefti  and  blood,  but  againft  principalities, 
"  againft  powers,  againft  the  rulers  of  the  darknefs  of 
"  this  world,  againft  fpiritual  wickednefs  in  high  pla- 
"  ces."  There  are  fome  here  this  morning,  who  are 
compelled  to  ufe  the  fame  language.  Yes,  "  without 
"  are  fightings,  and  within  are  fears.'*  Your  enemies 
are  numerous  and  powerful,  and  compared  with  them 
you  feel  yourfelves  to  be  nothing.  But  you  are  not 
without  encouragement;  your  "Redeemer  is  mighty" 
— Jefus  is  "  the  Captain  of  your  falvation."  "  He 
."  teaches"  your  "  hands  to  war,"  and  your  "  fingers 
"to  fight."  He  arrays  you  in  "  the  whole  armour 
"  of  God."  He  ilfues  orders,  and  regulates  all  your 
motions.  He  goes  before,  and  animates  you  by  his 
own  example.  He  repleniflies  your  ftrength  ;  treads 
down  your  enemies  before  you ;  makes  you  more  than 
.conquerors  ;  and  gives  you  a  crown  of  hfe.  Whence, 
,  *'  O  worm  Jacob,"  are  you  fo  courageous  ?  How  can 
you  "  threfh  the  mountains  ?"  The  way  is  diftrefling; 


140  The  Sufferings  of  [Ser.  vii. 

the  country  through  which  you  travel  is  formidable. 
How  will  you  be  able  to  reach  the  land  that  is  to  be 
given  you  a  very  far  off  ?  "  Jefus  Chrift  is  every  thing 
^'  I  need  ;  he  is  given  for  a  leader,  and  a  commander 
*'  to  the  people.  I  place  myfelf  under  his  care  ;  he 
''  will  go  where  I  go  ;  engage  the  foes  I  engage  ;  he 
"  will  leave  me  in  no  fituation  ;  his  {kill  is  infinite,  his 
*'  power  is  almighty  ;  he  has  led  thoufands,  not  one 
'•  failing ;  on  him  I  lean  ;  becaufe  he  lives,  I  fhall  live 
''  alfo  ;  if  I  have  not  ftruck  a  blow,  I  may  ftrike  with 
"  confidence  ;  or  if  I  have  fallen  through  a  blow  re- 
'-^  ceived,  I  can  fay,  Rejoice  not  againft  me,  O  mine 
*'  enemy,  though  I  fall  I  fhall  arife,  though  I  fit  in 
"  darknefs,  the  Lord  will  be  a  light  unto  me." 

A  Friend  and  Helper  fo  divine. 

Does  my  weak  courage  raife  ; 
He  makes  the  glorious  victory  mine, 

And  his  fliall  be  the  praife. 

The  Jews  always  expeded  that  the  MefTiah  would 
be  "  the  Captain  of  their  falvation  :"  they  looked  for 
him  in  no  other  character.  But  miftaking  the  nature 
of  this  falvation,  they  grofsly  erred  with  regard  to  the 
nature  of  his  work.  They  conceived  of  him  as  a  tem- 
poral prince,  who  fhould  rufh  forth  with  his  "  fword 
"  upon  his  thigh,"  "  conquering  and  to  conquer  ;" 
fubduing  the  nations  of  the  earth,  and  giving  *'  his 
*'  people  the  heritage  of  the  heathen."  To  their  car- 
nal minds  the  manner  of  his  vidory  was  a  paradox. 
They  could  not  conceive  how  he  could  overcome  by 
dying,  or  by  a  crofs  reach  a  throne;  "we  have  heard 
"  out  of  the  law  that  Chrifl  abideth  forever  :  and  how 
**  fayefl  thou,  the  Son  of  man  mufl  be  lifted  up  ?" 


§£R.  VII.]  our  Saviour  Necejfary.  141 

But  in  this  way  he  was  "to  be  crowned  with  glory 
"and  honour/'  His  fufFerings  were  not  oppofed  tQ 
his  exaltation  ;  they  led  to  it ;  and  the  apoflle, 

IV.  Reminds  us  of  the  manner  in  which  he  ob- 
tains his  diftiuirtion,  and  is  prepared  for  the  difcharge 
of  his  office — he  "  is  made  perfect  through 
"  sufferings."  The  fufferings  of  the  Saviour  are 
defcribed  in  the  gofpels  with  fimplicity  and  grandeur 
combined.  Nothing  can  add  to  the  folemnity  and 
force  of  the  exhibition  ;  and  if  we  are  not  affected  with 
the  relation,  it  fhews  that  our  hearts  are  harder  than 
the  rocks,  which  could  not  retain  their  infenfibility 
when  "  the  Lord  of  life  and  glory"  expired.  The 
fubje6l  has  often  come  under  your  review.  Sometimes 
we  have  called  upon  you  to  confider  his  fufferings  as 
peculiar  and  unparalleled  ;  and  you  have  heard  a 
plaintive  Saviour  faying,  "  is  it  nothing  to  you,  all  ye 
*'  that  pafs  by  ?  behold,  and  fee  if  there  be  any  for- 
"  row  like  unto  my  forrow,  which  is  done  unto  me, 
*'  wherewith  the  Lord  hath  afflicted  m€  in  the  day  of 
*'  his  fierce  anger."  We  have  fometimes  confidered 
his  fufferings  as  foreknown,  and  led  you  to  imagine 
what  were  his  feelings  while  reading  the  prophecies, 
or  foretelling  himfelf  the  circumftances  of  his  pafTion. 
From  your  ey^e  futurity  is  kindly  concealed.  Could 
fome  of  you  be  immediately  informed  of  the  troubles 
through  which  perhaps  one  year  only  will  require  you 
to  wade,  you  would  be  overwhelmed  in  the  profpe6t. 
But  He  faw  the  end  from  the  beginning,  and  advanced 
with  Judas,  and  the  high-priefl,  and  the  nails,  and  the 
crofs,  full  in  view.     You  have  feen  that  his  fufferings 


142  The  Sufferings  of  [Ser.  vii» 

were  not  the  fufFerings  of  an  hour  or  a  day  ;  they  were 
perpetual :  from  Bethlehem  to  Calvary  "  he  was  a 
*'  man  of  forrows,  and  acquainted  with  grief."  You 
have  feen  him  fuffering  in  his  condition,  in  his  charac- 
ter, in  his  body,  in  his  foul.  This  morning  you  are 
led  to  another  view  of  the  fame  interefting  fubje£l,  the 
accomplifhment  which  our  Saviour  derived  from  them; 
he  was  "made  perfect  through  fufFerings."  It  may  be 
exemplified  in  two  refpeds  ;  fir  ft,  by  way  of  difco  ve- 
ry ;  fecondly,  by  way  of  qualification. 

In  perufing  hiftory,  what  characters  principally  en- 
gage, and  improve  us  ?  Thofe  who  have  ftruggled 
through  trying  and  awful  fcenes.  Read  the  Scrip- 
tures ;  fix  your  eyes  on  Job,  and  Jofeph,  on  David,  and 
Daniel,  and  Paul ;  were  they  not  all  "  made  perfed 
"  through  fufFerings  ?"  The  pidure  would  have  no 
beauty  or  efFeft  without  fhades.  It  is  on  the  rainy 
cloud,  the  heavenly  bow  fpreads  its  variegated  tints. 
The  character  of  the  hero  is  formed,  and  his  laurels 
are  gathered  only  in  the  hoftile  field,  among  "  the 
*'  confufed  noife  of  warriors,  and  garments  rolled 
"  in  blood."  Never  was  the  glory  of  a  prince  however 
illuftrious  rendered  complete,  without  fome  fudden  re- 
verfe  of  fortune  which  tried  him  ;  fome  heavy  calam- 
ity, under  which  he  had  an  opportunity  to  difco  ver 
his  internal  refources.  That  nobihty  is  the  trueft, 
which  a  man  derives,  not  from  his  pedigree,  but  from 
himfelf ;  that  excellency  is  the  greateft,  which  is  per- 
fonal ;  that  glory  is  the  moft  eftimable,  which  is  fixed 
in  our  intelledual  and  moral  attributes  ;  not  that  which 
a  man  locks  up  with  his  cafh,  or  puts  by  with  his  rib- 
bon y  all  thefe  are  extrinfical,  they  are  no  parts  of  the 


Ser.  vii.]  our  Saviour  NeceJ/ary,  14S 

man  ;  they  are  appendages  ;  additions  fuppofe  defi- 
ciencies :  he  is  the  mofl  perfe6l  who  needs  them  not. 
Suppofe  oiir  Saviour  had  palled  through  the  world 
fmoothly,  attended  with  all  the  littlenefs  of  riches,  and 
the  infignificance  of  pomp  ;  how  limited  would  have 
been  his  example  !  how  infipid  the  narrative  of  his 
life  !  how  uninterefling  his  character !  If  there  had 
been  any  thing  of  the  beautiful,  there  would  have  been 
nothing  of  the  fublime.  How  does  he  appear  "  Chrift, 
"the  wifdom  of  God,  and  the  power  of  God  ?"  As 
^^  crucified/'  Whe  re  did  he  fpoil  "  principalities  and 
'^'powers,  making  a  fhew  of  them  openly,  and  tri- 
"  umphing  over  them  ?*'  On  the  "  crofs."  To  what 
period  does  he  refer,  when  he  fays,  "  now  is  the  judg- 
"  ment  of  this  world,  now  fliall  the  prince  of  this 
^^  world  be  caft  out  ?'*  The  hour  of  his  death.  This 
he  viewed ^S  the. feafon,  in  which  he  was  to  be  mag^ 
nified  and  adored  ;  "  the  hour  is  come,  that  the  Son 
*'  of  man  fhould  be  glorified.'*  This  was  the  confum- 
mation  of  his  unexampled  career  of  excellence  :  '^  I 
"  muft  do  vi^Onders  to-day  and  to-morrow,  and  the 
"  third  day  I  muft  be  perfedted.'*  Here  is  the  finifli ; 
and  the  wonders  and  miracles  which  attended  his 
fufFerings,  were  not  to  be  compared  with  the  principles 
and  virtues,  which  he  difplayed  in  enduring  them. 
Of  what  in  his  hiftory  did  Moles  and  Elias  fpeak, 
when  they  appeared  in  the  transfiguration  ?  "  They 
'^'fpake  of  the  deceafe,  which  He  was  to  accomplifh  at 
'' Jerufalem."  In  what  does  every  chriftian  rejoice? 
''  God  forbid  that  I  fhould  glory,  fave  in  the  crofs  of 
"  our  Lord  Jefus  Chriil.*'  What  is  the  theme  of  ev- 
ery minifler  ?    "I  determined  to  know  nothing,  fave 


i^4t  The  Sufferings  of  J^Ser.  vn, 

*^  Jefus  Chrift,  and  him  crucified."  What  is  th^  lan- 
guage of  the  glorified  above  ?  "  Worthy  is  the  Lamb 
"  that  was  ilain."  Thus  the  fufFerings  of  the  Saviour 
were  the  means  of  difplaying  the  glories  of  his  charac- 
ter, and  of  procuring  for  him  unbounded  and  everlail- 
ing  honours. 

We  are  alfo  to  confider  Him  relatively  ;  for  he  in- 
terpofed  on  our  behalf,  and  having  engaged  for  a  par- 
ticular purpofe,  whatever  qualified  him  for  the  execu- 
tion of  it  tended  to  make  him  perfed.  Hence  a  body 
was  prepared  him  ;  hence  the  miferies  he  endured. 
"  Forafmuch  then  as  the  children  are  partakers  of  flefh 
*'  and  blood,  he  alfo  himfelf  likewife  took  part  of  the 
"  fame  :  that  through  death  he  might  deftroy  him  that 
*'  had  the  power  of  death,  that  is  the  devil ;  and  deliv- 
"  er  them,  who  through  fear  of  death,  were  all  their 
*'  life-time  fubjed  to  bondage.  For  verily  he  took  not 
"  on  him  the  nature  of  angels  ;  but  he  took  on  him 
''  the  feed  of  Abraham.  Wherefore  in  all  things,  it 
*'  behoved  him  to  be  made  like  unto  his  brethren  ;  that 
"  he  might  be  a  merciful  and  faithful  high-prieft  in 
"  things  pertaining  to  God,  to  make  reconciliation  for 
*'  the  fins  of  the  people."     We  fhall  fee  more  of  this^ 

V.  By  examining  the  reasonableness  and  expe- 
diency of  fuch  a  difpenfation — "  it  became  Him." 
In  proportion  to  the  greatnefs  of  a  charader,  will  be 
his  convidion  of  the  importance  of  order ;  and  the 
more  neceflary  will  it  be  for  him  to  obferve  it,  becaufe 
of  the  number  of  his  relations,  the  diverfity  of  his  con- 
nections, and  the  influence  of  his  example.  Order  is 
eflential  to  virtue  and  to  happinefs  in  creatures  j  and 


S E  R .  VII. ]  our  Saviour  Nccejfary.  1 45 

G6d  himfelf  is  the  pattern  of  it ;  there  is  nothing  in 
him  hke  tyranny,  he  is  influenced  by  reafons  ;  though 
independent,  he  is  governed  by  rules  ;  though  fover- 
eign,  he  fubmits  to  laws  ;  and  only  does  what  "  be- 
"  comes  him." 

But  we  are  never  more  liable  to  prefumption  and 
mi  flake,  than  when  we  take  upon  us  to  decide  v»rhat 
the  Supreme  Being  ought  to  do  ;  or  having  laid  down 
a  particular  fyftem,  to  fuppofe  he  mufl  conform  to  it, 
or  forfeit  his  character  in  the  eyes  of  the  univerfe. 
Such  daring  language  we  have  fometimes  heard  ;  but, 
O  ye  judges  of  the  Almighty,  "  who  hath  known  the 
"mind  of  the  Lord,  or  being  his  counfellor  hath 
"  taught  him  ?  To  whom  will  ye  liken  me,  or  fhall  I 
"  be  equal  with  the  holy  One  ?"  "  His  way  is  in  the 
"  fea,  and  his  path  in  the  great  waters,  and  his  foot- 
"  fteps  are  not  known." 

There  is  a  period  approaching,  in  which  our  ca- 
pacity for  examination  will  be  enlarged  ;  the  prejudi- 
ces which  bias  our  minds,  will  be  done  away  ;  and  the 
plan  of  divine  providence  and  grace,  will  be  accom- 
piiihed  and  explained  ;  then  the  reafons  of  his  pro- 
ceedings will  be  as  fatisfaclory  to  us,  as  they  will 
prove  honourable  to  him ;  then  all  that  is  now  dark 
^ill  be  enlightened,  all  that  is  now  diforderly  will  be 
arranged,  all  that  is  now  detached  and  fcattcred  will 
be  united  in  one  beautiful  whole ;  and  we  fhall  fee 
that  nothing  was  defective,  nothing  fuperfluous,  noth- 
ing infignincant ;  every  thing  was  neceflary,  nothing 
could  be  added  to  it,  nothing  could  be  taken  from  it. 
But  it  may  be  afked,  is  there  no  fatisfaclion  to  be  ob- 
tained before  this  illuftrious  period  arrives  ?  There  is. 
T 


14G  The  Sufferings  of  [Ser.  Vit* 

For  if  we  can  afcertain  that  God  has  purfued  any  par- 
ticular mode  of  action,  we  may  immediately  infer  the 
rectitude  of  it,  from  the  acknowledged  perfection  of 
the  divine  character  ;  and  there  is  no  medium  between 
this,  and  '-  charging  him  foolifhly  j''  he  does  not  ufe 
means  uncertainly,  or  to  try  their  fuccefs  ;  at  one  view 
he  fees  unerringly  his  end,  and  his  way  to  it.  Again  ^ 
if  He  has  told  us  himfelf  that  fuch  a  ftep  became  him, 
Ave  are  bound  to  believe  him,  however  flrange  and 
exceptionable  it  may  appear  to  us.  And  if  in  addition 
to  this,  he  has  condefcended  in  a  meafure  to  explain 
himfelf,  and  to  fhed  fome  light  upon  the  fubjedt,  we 
are  thankfully  to  avail  ourfelves  of  it. 

My  brethren,  we  may  apply  all  this  to  the  fubject 
before  us.  We  know  He  did  "  make  the  Captain  of 
"  our  ialvation  perfect  through  fufFerings,"  and  "  his 
"  ways  are  judgment."  He  has  exprefsly  affured  us 
in  his  word,  that  it  became  him  to  do  fo  ;  and  as  he  is 
not  miftaken,  ib  he  cannot  deceive.  He  has  alfo  dif- 
covered  enough  of  his  motives  to  fatisfy  every  humble 
inquirer,  and  to  draw  forth  our  admiration  ;  "  Oh  1 
"  the  depths  of  the  riches,  both  of  the  wifdom  and 
"  knowledge  of  God  !"  But  all  this  is  too  general. 
Let  us  approach  a  few  particular  reafons  which  He 
has  enabled  us  to  aflign,  from  which  the  expediency 
of  the  fuffcrings  of  our  Saviour  will  appear. 

The  lird  is  derived  from  the  neceflity  of  experience 

in  our  Guide.     For  how  defirable  was  it  that  he  who 

.  was  appointed  to  lead  us  to  glory,  fhould  himfelf  be 

perfonally  acquainted  with  the  dangers,   difficulties, 

and  trials,  to  which  his  followers  are  expofed  in  their 

[way  thither?  Nothing  would  fo  powerfully  engage  the 


Ser.  VII.]  our  Saviour -NeceJJary.  147 

confidence  which  we  are  l(^  place  in  him.  Experi- 
ence in  every  cafe  encourages  dependence  ;  but  fee 
the  afflided.  It  is  not  to  tlie  gay  and  profperous,  but 
to  thofe  who  have  been  in  mifery  themfri^lves,  that  they 
approach  with  pleafure,  and  with  a  conviction  that 
they  fliall  not  be  heard  in  vain,  when  they  cry,  ''  pity 
"  me,  pity  me,  O  ye  my  friends,  for  the  hand  of  God 
^'  hath  touched  me."  Sympathy  is  produced  and 
cherifhed  by  experience.  If  you  have  endured  the 
forrow  under  which  you  behold  a  fellow-creature  la- 
bouring, you  can  enter  into  his  views,  feel  his  fenfa- 
tions,  and  weep  with  him.  Who  are  the  moft  kind 
and  humane  ?  They  who  have  been  much  in  the 
fchool  of  affliction  ;  there  the  focial  and  tender  affec- 
tions are  nurtured.  "  Be  kind  to  ftrangers,"  fays  God 
to  Ifrael  5  why  ?  "  for  ye  know  the  heart  of  a  llran- 
"•  ger,  for  ye  were  ftrangers  in  a  ftrange  land."  I'he 
high-priefl  under  the  law  was  ''•  taken  from  among 
"  men,  that  he  might  have  compaffion  on  the  ignorant, 
"  and  on  them  that  are  out  of  the  way,  for  that  he 
*'  himfelf  alfo  is  compaffed  with  innrmity."  All  this 
is  grandly  apphcable  to  our  Lord  and  Saviour  ;  "  for 
"  in  that  he  himfelf  hath  fufFered  being  tempted,  he  is 
"  able  to  fuccour  them  that  are  tempted."  Though 
his  ilate  is  changed,  his  nature  is  the  fame  ;  "  for  we 
''  HAVE  not  an  liigh-Priefl  w^hich  cannot  be  touched 
"  with  the  feeling  of  our  infirmities,  but  was  in  all 
"  points  tempted  Hke  as  we  are,  yet  without  fin." 
This  opens  a  fource  of  exquifite  confolation,  and  w^e 
feel  the  pleafing  motive  ;  "  Let  us  therefore  come 
"  boldly  unto  the  throne  of  grace,  that  we  may  obtain 
"  mercy,  and  find  grace  to  help  in  time  of  need."  He 
^*  knows  your  forrows."     Are  you  poor  ?  He  knows 


148  The  Sufferings  of      ,  [Ser.  vn. 

your  indigence  ;  not  like  fome  of  your  wealthy  neigh- 
bours, who  may  accidentally  hear  of  it  by  report, 
while  they  are  indulging  only  in  luxury.  He  was 
poor  ;  "  foxes  have  holes,  and  the  birds  of  the  air 
"  have  nefts,  but  the  Son  of  man  had  not  where  to 
"  lay  his  head."  Do  you  fuffer  reproach  ;  and  are 
things  laid  to  your  charge  which  you  know  not  ?  He 
fees  you,  who  was  once  deemed  "  a  glutton,  and  a 
"  wine-bibber,  a  friend  of  publicans  and  fmners,"  "  a 
"  Samaritan,"  "  one  who  had  a  devil,"  "a  flirrer  up 
"  of  the  people."  Do  you  feel  evil  fuggeflions  ?  The 
enemy  approached  Him  : 

He  knows  what  fore  temptations  mean. 
For  He  has  felt  the  fame. 

Are  you  looking  forward  to  the  hour  of  death  ?  Your 
feliow-chriftians,  and  your  minifters  may  endeavour  to 
fuflain  and  to  foothe  you  ;  but  all  this  comes  from 
perfons  who  have  no  experience;  they  know  not  what 
it  is  to  die ;  but  One  will  be  near  "  to  comfort  thee 
"  upon  thy  bed  of  languifhing,"  who  has  pafTed 
through  the  trying  fcene ;  who  knows  the  feelings  of 
human  nature  in  the  feparation  of  foul  and  body,  in 
leaving  beloved  friends  and  relations. 

A  fecond  reafon  is  to  be  derived  from  his  example  : 
it  was  neceffary  for  him  to  fhew  us  the  influence  of 
holinefs  in  a  flate  of  fuffering.  Afflidions  are  una- 
voidable ;  they  occupy  a  large  proportion  of  life,  and 
of  godlinefs  ;  many  parts  of  religion  relate  entirely  to 
fuffering,  and  every  part  receives  a  luftre  from  it. 
The  chriftian  is  more  formed  from  his  trials,  than  from 
his  enjoyments.  But  we  are  like  bullocks  unaccuf- 
tomed  to  the  yoke  ;  we  are  unfkilled  in  the  fcience  of 


Ser.  VII.]  our  Saviour  'Ncceffary,  149 

palTive  obedience  ;  even  after  the  experience  of  years 
of  forrow,  we  know  little  of  the  holy  niyftery  "of  fuf- 
"  fering  afflidion  and  of  patience."  We  need  in- 
ftrudion  ;  "  How  am  I  to  carry  the  crofs  ?  How  can 
"  I  render  it  one  of  my  chief  blefTmgs  ?  V/hat  difpofi- 
"  tions  am  I  to  exercife  towards  God,  v/ho  is  the  Au- 
"  thor  of  this  trouble  ?  or  towards  men,  who  are  the 
"  inflruments  of  it?  How  mujR:  I  regulate  my  thoughts, 
"  words,  and  carriage?  Am  I  forbidden  to  feel,  as  well 
"  as  to  murmur  ?  Mufl  I  indulge  no  defire,  ufe  no 
'' means  of  relief  ?"  Go,  anxious  inquirer,  and  con- 
template Him  who  "  fuffered  for  us,  leaving  us  an  ex- 
"  ample  that  we  fhould  follow  his  fleps."  See  him 
enduring  every  indignity — ^but  "  when  he  was  reviled, 
"  he  reviled  not  again  ;  when  he  fuftered,  he  threat- 
"  ened  not,  but  committed  himfelf  to  him  that  judgeth 
"  righteouHy."  Hear  his  prayer  for  his  murderers — 
"  Father,  forgive  them,  for  they  know  not  what  they 
"  do."  Mark  his  language  in  the  garden — "  Father, 
"  if  it  be  pofTible,  let  this  cup  pafs  from  me ;  never- 
"  thelefs,  not  as  I  will,  but  as  thou  wilt."  In  all  this 
He  does  not  fo  much  dazzle  as  guide  ;  here  are  none 
of  thofe  high-flown,  rhapfodieal  exprellions,  which 
proud  philofophy  has  often  placed  in  the  mouths  of  its 
heroes  ;  he  affe6ls  no  infenfibility  of  pain  ;  no  indiffer- 
ence to  fuffering  :  we  fee  humanity  with  all  its  natural 
feelings,  only  thefe  feelings  held  under  the  empire  of 
reafon  and  of  grace.  "  Let  the  fame  mind  be  in  you 
^'  which  was  alfo  in  Chrift  Jefus." 

A  third  reafon  is  to  be  found  in  the  demonftration 
•which  his  fufferings  gave  us  of  the  divine  benevolence. 
Awakened  fouls  find  it  no  eafy  thing  to  believe  in 


150  The  Sufferings  of  [Ser.  vii. 

God.     Confcious  of  the  wrong  their  fins  have  done 
him,  and  judging  of  the  Supreme  Being  by  theni- 
felves  ;  it  is  hard  to  perfuade  their  guilty  minds,  that 
God  is  ready  "  to  be  pacified  towards  them  for  all 
''their  abominations;^'  and  that  after  fuch  provocations, 
he  is  willing  to   "  receive  them  gracioully,  and  love 
"them  freely.'*     Nov/  I  cannot  love  God,  till   God 
appears  lovely.    I  fliall  never  approach  him,  till  I  hope 
in  him.      Hidden  among  the  trees  of  the  garden, 
whither  my  fears  had  driven  me ;  it  is  only  the  voice 
of  mercy  can  call  me  forth.     It  is  confidence  alone 
can  bring  me  back  to  God  ;  it  is  the  fimple  principle 
of  our  refloration  ;  till  this  be  gained,  nothing  can  be 
effected.     To  place  himfelf  before  us  in  this  encour- 
aging view  ;  to  ihew  us  in  himfelf  an  accefiible  refuge, 
as  foon  as  ever  we  feel  our  danger  and  our  mifery ; 
to  keep  us  from  turning  again  to  folly  by  the  defperate 
conclufion  "  there  is  no  hope  ;"  to  fcatter  all  our  mif- 
giving  fears,  and  to  allure  us  into  his  prefence,  he  was 
pleafed  to  facrifice  his  own   Son.     The  inference  is 
eafily  drawn  ;  "  He  that  fpared  not  his  own  Son,  but 
"  delivered  him  up  for  us  all,  how  fhall  He  not  with 
''  him  alfo  freely  give  us  all  things."     We  behold  in- 
deed the  love  of  God  in  his  incarnation,  but  much 
more  in  his  fufferings  ;  thefe  fuppofe  the  former  and 
add  to  it.     If  he  will  take  one  fo  dear  to  him,  one  fo 
worthy,  one  who  always  did  the  things  which  pleafed 
him,  and  bring  him  through  fuch  a  depth  of  fuffering 
rather  than  we  fliould  perifh  ;   we  are  convinced  that 
he  will  not  refufe  pardon  and  grace  to  returning   fin- 
ners  ;  and  to  this  the  facred  writers  turn  cur  atten- 
tion, when  they  would  magnify  thegoodnefs  of  God; 


S  E  R .  V 1 1 . 3  .  our  Saviour  Necejfary,  151 

"  herein  is  love,  not  that  we  loved  God,  but  that  he 
"  loved  us,  and  gave  his  Son  to  be  a  propitiation  for 
*^  our  fnis."'  "  God  hath  commended  his  love  towards 
"  us,  in  that  while  we  were  yet  finners,  Chrid  died  for 
^  us.  Much  more  then,  being  now- juflified  by  his 
^'  blood,  we  fhall  be  faved  from  wrath  through  him. 
"  For  if  when  we  were  enemies,  we  were  reconciled 
"  unto  God  by  the  death  of  his  Son  :  much  more  be- 
"  ing  reconciled,  we  jQiall  be  faved  by  his  life." 

Behold  a  fourth  reafon.  As  divine  goodnefs  acls  in 
harmony  with  every  other  perfedion  of  his  nature, 
the  fufferings  of  our  Saviour  were  defigned  to  difplay 
the  glory  of  God,  as  the  moral  ruler  of  the  univerfe. 
There  is  no  governing  without  laws  ;  laws  are  nothing 
without  fanftions.  If  the  penalty  attached  to  the  law^ 
of  God,  be  founded  in  equity,  and  were  it  otherwife, 
how  could  He  have  annexed  it  ?  does  not  the  fame 
principle  which  led  him  to  propofe  it,  conftrain  him  to 
n^aintain  it  ?  Suppofe  a  governor,  when  he  eflabliihes 
a  new  fyftem  of  legiflation,  were  to  iffue  a  proclamation 
that  whoever  tranfgreffed  it  fhould  be  pardoned  upon 
his  repentance  and  reformation;  would  not  this  difarm 
the  law  of  all  its  terrors,  and  rather  encourag^e  than 
reprefs  the  violation  of  it  ?  Is  the  gofpel  fuch  an  ene- 
my to  the  law  ?  "  Do  we  by  feith  make  void  the  law  ? 
"  Yea,  we  eflablifli  the  law."  We  do  not  however 
on  this  fubjed,  go  all  the  lengths  to  which  fome  ad- 
vance. We  would  not  "  limit  the  tloly  One  of  Ifra^ 
*'  el :"  or  affirm  that  He  could  not  have  pardoned  im 
without  an  atonement.  Let  us  remember  the  Su- 
preme Majelly  is  accountable  to  none ;  let  us  not  try 
to  fix  the  bounds  of  abfolute  prerogative.     Our  Sa-' 


152  The  Suffer'mgs  of     '  £Ser.  vii^ 

viour  in  the  garden  does  not  indeed  intimate  that  the 
cup  could  not  pafs  from  him  ;  but  he  refolves  this  im- 
poffibility  into  the  will  of  God.  It  is  fufficient  for 
us  to  know  that  in  this  way  God  chofe  to  glorify  his 
perfedions,  and  that  to  us  no  other  way  appears,  in 
which  we  could  have  had  an  equal  difplay  of  the  di- 
vine attributes.  Juftice  could  have  feized  the  tranf- 
greffor ;  or  mercy  could  have  fpared  him. ;  but  in  the 
cafe  before  us,  both  juflice  and  mercy  are  blended  in 
their  exercife  ;  v/e  fee  the  one  in  requiring  this  medi- 
tation, the  other  in  providing  it.  The  law  is  fecured, 
and  the  offender  too.  Sin  is  condemned,  and  the  fm- 
ner  pardoned ;  and  God  neither  beholds  the  iniquity, 
or  the  mifery  of  man.  Thefe  we  conceive  to  be  a  few 
of  the  reafons  why  "  it  became  Him,  for  whom  are  all 
"  things,  and  by  whom  are  all  things,  in  bringing  ma- 
*'  ny  fons  unto  glory,  to  make  the  Captain  of  their  fal- 
^'  vation  perfect  through  fuiferings." 

We  clofe  the  fubjecl  with  two  reflections. 

Firft,  Let  not  chriflians  think  it  "  flrange"  if  they 
fhould  be  called  to  fuffer.  Let  them  learn,  "  how  to 
"  be  abafed,"  as  well  as  "  how  to  abound  :"  let  them 
determine  to  pafs  "  through  evil  report,"  as  well  as 
"good  report :"  and  be  willing  to  deny  themfelves 
and  take  up  their  crofs,  and  follow  him.  The  gofpel 
does  not  deceive  us  :  it  informs  us  only  of  one  way,  by 
which  we  can  reach  the  crown ;  in  this  we  fee  all  our 
brethren  walking,  and  our  elder  Brother  going  before 
them  ;  but  we  are  looking  for  a  fmoother  paflage  ;  we 
would  be  children,  and  not  chaftifed ;  gold,  and  not 
tried;  foldiers,  and  not  "  endure  hardnefs;"  chriflians^ 
and  not  like  Chrifl.     Are  the  members  to  have  no^ 


Ser.  vii.]  our  Saviour  Necejfary.  15r3 

fympathy  with  the  fufFering  Head  ?  Are  you  not  cho- 
fen  to  "be  conformed  to  his  image?'*  Obferve  his 
likenefs  ;  fee  his  forrowful  features  ;  how  "  his  vifage 
"  is  marred  more  than  any  man's,  and  his  form  than 
"  the  f®ns  of  men."     Can  you  refemble  him,  and  not 
fufFer  ?  Is  it  not  an  honour  to  have  fellowfhip  with  him 
in  his  fufFerings  ?    Would  you  wifh  for  the  friendfhip 
of  that  world,  whofe  malice  he  continually   bore  ? 
Would  you  only  have  eafe,  where  he  only  had  trou-- 
ble  ?  or  nothing  but  honour,  where  he  had  nothing  but 
difgrace  ?  Would  you  reign  with  him,  and  not  fufFer 
with  him  ?  Can  the  common  foldier  complain,  when 
he  fees  the  commander  enduring  the  fame  privations 
with  himfelf  ?  "  The  difciple  is  not  above  his  mafter, 
*'  nor  the  fervant  above  his  lord  :  it  is  enough  for  the 
"  difciple  that  he  be  as  his  mafter,  and  the  fervant  as 
"  his  lord."    But,  ah  !  what  are  your  fufferings,  com- 
pared with  His  ?  Are  you  oppreiled  ?  look  before  you^ 
and  fee  him  carrying  a  crofs  infinitely  heavier  ;  carry- 
ing it  for  you  ;   carrying  it  without  a  groan — Oh  ! 
"  confider  Him  that  endured  fuch  contradiction  of 
"  fmners  againil  himfelf,  left  ye  be  wearied  and  faint 
"  in  your  minds." 

Secondly,  If  the  fufferings  of  Chrifl  were  fo  va- 
rioufly  ufeful  and  neceifary,  and  of  fuch  high  impor- 
tance in  the  view  of  God,  can  miniflers  dwell  too 
much  upon  them  in  their  preaching  ?  Can  chriflians 
eflimate  them  too  highly,  or  make  too  much  of  them 
in  their  meditations,  and  in  the  exercifes  of  their  faith 
and  of  their  devodon  ?  And  if  an  ordinance  be  eflab- 
lifhed  in  the  church  as  a  memorial  of  his  fufFerings, 
U 


154  The  Sufferings  of^  &c.  [Ser.  vii. 

Ihould  they  not  thankfully  embrace  every  opportunity 
of  attending  it  ? 

Such,  chriftians,  is  the  inftitution  of  the  Lord's  Sup- 
per, of  which  you  are  going  to  partake  ;  approach, 
and  in  lively  memorials  behold  "  Jefus  Chrifl  evident- 
"  ly  fet  forth,  crucified  among  you."  "  For  as  oft 
"  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  fhew 
"  forth  the  Lord's  death  till  he  (hall  come."  Draw 
near,  and  looking  on  Him  who  was  pierced  by  you 
and  for  you,  mourn  and  rejoice.  Draw  near,  and  ex- 
ercife  faith,  aided  even  by  the  medium  of  fenfe  ;  and 
of  the  bed  Object,  take  the  beft  view  it  is  in  your  pow- 
er to  enjoy  ;  till  "  you  (hall  fee  Him  as  he  is,"  and 
joining  a  nobler  affembly,  jfhall  fmg  the  fong  which 
you  are  loving  and  learning  now, "  unto  Him  that  lov- 
*'  ed  us,  and  wafhed  us  from  our  fms  in  his  own  blood, 
"  and  hath  made  us  kings  and  priefls  unto  God  and 
"  his  Father,  be  glory  and  dominion  for  ever  and  ev- 
"  er."     Amen. 


SERMON       VIIL 


THE  CONDEMNATION  OF  SELF-WILL, 

Job  xxxiv.  33. 
Shoidd  it  be  according  to  thy  mind  ? 

vJH  !  that  T  were  made  judge  In  the 
**land  ;  that  every  man  which  hath  any  fuit,  or  caufe, 
"  might  come  unto  me,  and  I  would  do  him  juflice.'* 
Such  was  the  language  of  Abfalom,  when  labouring  to 
promote  and  to  juilify  a  meafure,  the  defign  of  which 
was  to  exclude  David  from  the  throne,  and  to  eflab- 
lifh  a  ufurper.  It  is  the  common  eloquence  of  faction, 
which  always  knows  how  much  eafierit  is  to  cenfure 
than  to  reform  ;  which  loves  to'  talk  of  the  facility  of 
government,  and  to  hide  the  difficulties  ;  which  is  fure 
to  fix  on  evils  which  are  often  unavoidable,  and  to  dif- 
regard  advantages,  in  the  procuring  of  which  human 
prudence  has  fome  (hare  ;  and  which  is  ever  making 
comparifons  between  long  eflablifhed  inftitutions,  the 
fober  value  of  which  cannot  ftrike  with  the  freflmefs  of 
novelty,  and  the  charming  fcenes  to  be  found  in  the 
paradlfe  of  fpeculation. 

Who  is  not  ready  to  condemn  Abfalom  ? — "  Young 
*'  man,  while  the  king  is  employed  in  the  cares  and 
**  perplexities  of  empire,  it  is  an  eafy  thing  for  you  to 


156  The  Condemnati^  [Ser.  viii, 

^'  lit  in  the  gate,  and  deal  forth  your  reflexions  and 
"  your  promilcs.  Are  you  not  a  fubjed  ?  Are  you 
"  not  a  fon  ?  Are  you  not  in  experience,  and  every 
"  other  qualification,  inferior  to  your  father,  and  your 
"  fovereign  ? 

I  go  further  ;  if  a  perfon  were  to  rife  up  in  this  af- 
fembly,  and  endeavour  to  draw  away  difciples  after 
him ;  if  holding  the  fame  language  with  regard  to  God, 
which  Abfalom  ufed  with  regard  to  David,  he  ihould 
fay,  "  Oh  !  that  I  were  made  governor  in  the  world  ; 
"  things  fhould  not  be  as  they  now  are  :  the  ways  of 
*'  the  Lord  are  not  equal:  the  Almighty  perverts  judg- 
"  ment ;"  I  am  perfuaded  you  would  be  ready  to  drive 
him  from  the  fandluary,  and  to  ftone  him  with  ftones, 
faying,  "  thou  child  of  the  devil,  thou  enemy  of  all 
''  righteoufnefs,  when  wilt  thou  ceafe  to  pervert  the 
"  right  ways  of  God  r"  But  what,  my  hearers,  if  there 
fhould  be  found  here  of  fuch  a  defcription,  not  one 
character  only,  but  many ;  what,  if  in  condemning 
this  fuppofed  blafphemer,  you  have  pronounced  judg- 
ment on  yourfelves  ?  Why,  the  fentiment  in  various 
degrees  prevails  in  all  mankind.  If  they  do  not  avow 
it,  they  indulge  it ;  if  they  do  not  exprefs  it  in  words> 
it  is  to  be  derived  by  fair  inference  from  their  actions. 
For  are  they  not  difpleafed  with  the  divine  proceed- 
ings ?  Do  they  not  murmur  at  thofe  events,  which  un- 
der his  adminiftration  are  perpetually  occurring  ?  Are 
they  not  always  fuggefting  arrangements  which  they 
deem  preferable  to  thofe  which  the  Governor  of  the 
world  has  planned  ?  This  is  the  fubject  which  is  to  en- 
gage your  attention  this  morning  ;  and  it  is  a  fubjeft 
of  fuperior  importance,  and  will  be  found  to  poflcfs  a 


Ser.  VIII.]  of  Self-Will.  157 

commanding  influence  over  your  duty  and  your  hap- 
pinefs.  Obferve  the  words  which  we  have  read  as 
the  foundation  of  the  exercife.  "  Should  it  be  accord- 
"  ing  to  thy  mind  ?"  The  fpeaker  is  Elihu  ;  a  per- 
fonage  which  the  facred  hiftorian  introduces  in  a  man- 
ner fo  extraordinary,  that  commentators  know  not 
what  to  make  of  him.  Some  have  taken  him  for  the 
Son  of  God  ;  others  for  a  prophet ;  all  for  a  wife  and 
good  man.  The  meaning  of  the  queflion  is  obvious  ; 
"  Shall  the  Supreme  Being  do  nothing  without  thy 
"  confent  ?  Should  He  alk  counfel  of  thee  ?  Ought 
"  He  to  regulate  his  difpenfations  according  to  thy 
"  views  and  defires  ?  Should  it  be  according  to  thy 
"  mind  ?"  He  does  not  fpecify  any  particular  cafe, 
which  makes  the  inquiry  the  more  flriking  and  ufeful, 
and  juflifies  an  application  of  it,  the  moil  general  and 
comprehenfive.  Elihu,  like  the  other  friends  of  Job, 
faid  fome  things  harfii  and  improper  ;  but  when  he 
alked,  "  fhould  it  be  according  to  thy  mind  ?"  Job 
fhould  inftantly  have  anfwered,  No.  And  were  your 
preacher  to  addrefs  the  fame  queflion  individually  to 
this  affembly,  you  fliould  all  immediately  anfwer.  No. 
To  bring  you  to  this  temper,  we  (hall  enlarge  on  the 
defire  of  having  things  "  according  to  our  mind."    I. 

As  COMMON.    II.  As  UNREASONABLE.    III.  As  CRIM- 
INAL.   IV.  As  DANGEROUS.     V.  As  IMPRACTICABLE. 

— "  Confider  what  I  fay,  and  the  Lord  give  you  un- 
*'  (landing  in  all  things.*' 

I.  To  have  things  "  according  to  our  mind"  is 
a  very  common  wifh.  Man  is  naturally  felf-willed. 
The  difpofition  appears  very  early  in  our  children. 


158  The  Condefnnaiion  [Ser,  viii. 

All  fin  is  a  contention  againft  the  will  of  God  ;  it  be- 
gan in  paradife.  Adam  difobeyed  the  prohibition  to 
"touch  of  the  tree  of  knowledge  of  good  and  evil," 
and  all  his  pofterity  have  unhappily  followed  his  ex- 
ample. What  God  forbids,  we  defire  and  purfue  ; 
what  He  enjoins,  we  diflike  and  oppofe.  Yea,  "  the 
"  carnal  mind  is  enmity  aganift  God  ;  it  is  not  fubjed 
"  to  the  law  of  God,  neither  indeed  can  be." 
.  Enter  the  world  of  grace.  Behold  the  revelation 
which  God  has  given  us.  One  deems  it  unneceflary  ; 
for  a  fecond  it  is  too  fnnple  ;  for  a  third  it  is  too 
rayfterious.  See  Jefus "  Chrifl  crucified.  He  is  "  to 
"the  Jews  a  flumbling-block,  and  to  the  Greeks 
"  fooliflinefs."  God  has  "  fet"  his  "  King  upon  his 
"  holy  hill  of  Zion,"  and  has  fworn  "  that  to  him 
''  every  knee  fhall  bow,  and  every  tongue  confefs  ;" 
the  language  of  thofe  who  hear  this  determination  is, 
*'  we  will  not  have  this  man  to  reign  over  us*" 
When  we  begin  to  think  of  returning  to  God,  it  is 
not  by  the  way  which  "  He  has  confecrated.  for  us," 
but  by  a  way  of  our  own  devifmg.  We  labour,  not 
defpairing  of  our  own  flrength,  while  prophets  and 
apoftles  teach  us  to  implore  help,  and  to  place  all  our 
dependence  on  Him,  whofe  "-grace"  alone  "  is 
"  fufficient  for"  u^.  We  feek  to  be  juftihed  by  our 
own  works,  while  the  gofpel  affures  us  we  muft  be 
juftified  by  "  the  faith  of  Chrift  ;"  and  many  a  furly 
Naaman  exclaims,  "  Are  not  Aban^  and  Pharpar, 
"  rivers  of  Damafcus,  better  than  all  the  waters  of 
"  Ifrael  ?  may  I  not  wa(h  in  them,  and  be  clean  ?  So 
"he  turned,  and  went  away  in  a  rage."  And  the 
fame  is  to  be  feen  in  the  world  of  Providence.     Who 


Ser.  v.ii.]    '  of  SeipVllL  im 

is  "  content  with  fuch  things  as"  he  has  ?  Who  does 
not  covet  what  is  denied  him  ?  Who  does  not  envy  the 
fuperior  condition  of  his  neiglibour  ?  Who  does  not 
long  to  be  at  his  own  difpofal  ?  If  he  draw  off  his 
eyes  from  others,  and  look  inwardly,  every  man  will 
find  "  a  pope  in  his  own  bofom ;"  he  would  have 
every  thing  according  to  his  own  mind ;  he  would  have 
his  own  mind  the  meafure,  both  of  all  he  does  to- 
wards God,  and  of  all  God  does  towards  him. 

Acknowledged — But  is  not  this  difpofition  cruflied 
in  converfion,  and  are  not  the  Lord's  "  people  made 
"  willing  in  the  day  of  his  power  ?"  See  Saul  of  Tar- 
fus  on  his  knees  ;  "  behold  he  prayeth" — "  Lord, 
"  what  wilt  thou  have  me  to  do  ?"  David  wraps 
himfelf  up  in  the  ftillnefs  of  patience  and  fubmiffion : 
"  I  was  dumb,  I  opened  not  my  mouth,  becaufe  thou 
"  didft  it."  There  (lands  old  Eli ;  he  has  received  the 
mod  diftrefTmg  intelligence,  and  pioufly  exclaims  "  it 
"  is  the  Lord,  let  Him  do  what  feemeth  him  good;" 
A  gracious  woman  in  deep  afflidlion  was  once  heard  to 
fay,  "  I  mourn,  but  I  do  not  murmur."  We  have  read 
of  one,  who,  when  informed  that  her  two  fons,  her 
only  children,  were  drowned,  faid  in  all  the  majefty 
of  grief,  and  with  an  heavenly  compofure,  "  I  fee  God 
"  is  refolved  to  have  all  my  heart,  and  I  am  refolved 
"  He  SHALL  have  it."  Ah  !  here  you  behold  the 
faints  in  their  choiceft  moments,  and  in  their  bell 
frames ;  for  their  fan£lification  is  imperfe£l  in  all  its 
parts  ;  too  much  of  this  felf-will  remains  even  in  them  ; 
they  are  moil  gratified  when  they  find  the  divine  pro- 
ceedings falling  into  the  diredion  which  they  had  pre- 
fcribed  j  they  are  too  much  elated  when  their  fchemes 


160  The  Condemnation  [Ser.  viit. 

fucceed,  and  too  much  deprefled  when  their  hopes 
are  fruftrated.  They  do  indeed  love  the  will  of  God  ; 
and  we  are  far  from  faying,  that  they  would  have 
nothing  done  according  to  his  mind  ;  but  they  are 
often  folicitous  to  have  tod  many  things  done  according 
to  their  own. 

II.  This  defire  is  unreasonable.  And  it  will  eafily 
appear ;  for  we  are  wholly  unqualified  to  govern,  while 
God  is  every  way  adequate  to  the  work  in  which  He 
is  engaged  ;  and  therefoi*^  nothing  can  be  more  abfurd 
than  to  labour  to  difpleafe  Him,  and  fubftitute  ourfelves 
as  the  creators  of  deftiny,  the  regulators  of  events. 
For,  to  throw  open  this  thought — His  power  is  al- 
mighty ;  his  refources  are  boundlefs ;  "  his  under- 
"  {landing  is  infinite."  He  fees  all  things  in  their  origin, 
in  their  conneclions,  in  their  dependencies,  in  their  re- 
mote effeds  ;  He  is  "  wonderful  in  counfel,  and  ex- 
"cellent  in  working."  This  is  the  Being  you  wifh 
to  fet  afide  ;  and  who  is  to  be  his  fuccelTor  iin  empire  ? 
You,  a  worm  of  the  earth  ;  you,  whofe  "  foundation 
"  is  in  the  duft  ;"  you,  who  are  "  crufhed  before  the 
"  moth  ;"  you,  who  are  of  "yeflerday,  and  know 
"  nothing  ;"  you,  who  "  knov/  not  what  a  day  may 
"bring  forth," 

Placed  in  an  obfcure  corner  of  the  univerfe,  where 
only  a  fmall  proportion  of  God's  works  pafTes  under 
his  review  ;  fixed  in  a  valley,  whofe  furrounding  hills 
intercept  his  profpefts  ;  a  prifoner  even  the  re,  looking 
only  through  grates  and  bars  ;  his  very  dungeon  en- 
veloped in  mifls  and  fogs  ;  his  eyes  alfo  dim  by  reafon 
of  weaknefs  *,  fuch  is  man  !  and  this  "vain  man  would 


Ser.  VIII.]  of  SeIf-Wi!L  16l 

"  be  wife  y'  this  is  the  candidate,  who  deems  himfelf 
by  his  proppfal  capable  of  governing,  and  wifhes  to 
arrange  things  according  to  his  mind*. 

My  brethren,  have  you  not  often  found  ycurfelves 
miftaken,  where  you  deemed  yourfelves  mod  fure  ? 
Have  you  not  frequently  erred  in  judging  yourfelves  ; 
and  generally  erred  in  judging  others?  Do  you  not 
blame  thofe  who  condemn  any  of  your  proceedings 
before  they  underftand  them,  efpecially  when  theobjedn 
on  which  they  decide  fall  not  within  the  fphere  of  .their 
knowledge  oi*  obfervation  ?  What  would  you  think 
of  a  fubjedl,  who  fcarcely  competent  to  guide  the  petty 
concerns  of  his  own  houfehold,  would  rufh  forth  to 
aflume  the  diredlion  of  the  affairs  of  an  enlarged  em- 
pire, after  cenfu ring  meafures  which  he  does  not  com^ 
prehend,  cannot  comprehend  ;  whofe  labyrinths  he 
cannot  trace,  whofe  extenfive  bearings  he  cannot  reach, 
whofe  diflant  confequences  he  cannot  calculate  ?  All 
this  imagery  is  weal^  when  applied  to  "  the  man  who 
"  ftriveth  with  his  Maker,"  and  "  afks,  what  dofi: 
"  Thou?"  Forwhatever differences  fubfiflbetween man 
and  man,  all  are  partakers  of  the  fame  nature,  and  all 
are  Hable  to  err  ;  but  "  in  God  there  is  no  darknefs  at 
«^  all."  "  Is  there  unrighteoufnefs  with  God  ?  God 
*'  forbid  :  how  then  could    God  judge  the  world  ?" 

If  we  know  not  the  peculiarities  of  the  difeafe,  how 
can  we  judge  properly  of  the  remedy  which  the 
phyfician  prefcribes?  If  we  know  not  the  ftation 
which  the  fon  is  deftined  to  occupy,  how  can  we  judge 
of  the  wifdom  of  the  father  in  the  education  he  is  giv- 
ing him  ?  And  how  can  we  decide  on  the  means  which 
the  Supreme  Being  employs,  while  we  are  ignoranr 
W  ^  - 


162  The  Condemnation  [Ser»  viii. 

of  the  reafons  which  move  him,  and  the  plan  which  he 
holds  in  view  ?  A  providence  occurs ;  it  ftrikes  us  ; 
we  endeavour  to  explain  it  j  but  are  we  certain  that 
we  have  feized  the  true  meaning  ?  Perhaps  what  we 
take  as  an  end,  may  be  only  the  way  j  what  we  take 
as  the  whole,  may  be  only  a  part ;  what  we  deprecate 
may  be  a  blefling,  and  what  we  implore  may  be  a 
curfe  ;  what  appears  confufion  may  be  the  tendencies 
of  order;  and  what  looks  like  the  difafter  of  Provi- 
dence, may  be  the  preparation  of  its  triumph.  "  Canft 
**  thou  by  fearching  find  out  God  ?  canft  thou  find 
"  out  the  Almighty  unto  perfedion  ?"  ''  Such  knowl- 
"  edge  is  too  wonderful  for"  us ;  "  it  is  high,"  we 
*'  cannot  attain  unto  it."  ^'  O  the  depths  of  the  riches 
"  both  of  the  \«ifdom  and  knowledge  of  God  !  how 
*'  unfearchable  are  his  judgments,  and  his  ways  are  paft 
*'  finding  out !  For  who  hath  known  the  mind  of  the 
"  Lord,  or  who  hath  been  his  counfellor  ?"  Do  not 
mifunderftand  the  inference  we  would  draw  from  thefe 
premifes ;  there  is  nothing  fhameful  in  the  limitation 
of  our  powers,  nor  fhould  we  be  miferable  becaufe  we 
poflefs  only  a  degree  of  intelligence  ;  but  let  us  not 
forget  our  ignorance  ;  let  us  not  "  darken  counfel  by 
"  words  without  knowledge  ;"  let  us  not  fummon  to 
our  tribunal  "  the  only  wife  God,"  and  condemn  all 
that  accords  npt  with  our  contrafted  notions.  Before 
we  begin  to  reform,  let  us  be  fatisfied  an  amendment 
is  necelfary,  and  before  we  cenfure,  let  us  underftand. 

III.  The  defire  of  having  things  "  according  to  our 
*'  mind"  is  c  riminal.  The  fources  are  bad.  "  Men 
**  do  not  gather  grapes  of  thorns,  or  figs  of  thirties." 


Ser.  viii.]  of  Self  Will  163 

It  argues  ingratitude  ;  it  is  infinite  condefcenfion  in 
God  to  be  "  mindful  of  us  ;'*  to  be  willing  to  manage 
our  concerns,  and  to  allow  us  to  cafl  all  our  care 
upon  him,  with  an  aflurance  "  that  he  careth  forus,'* 
and  will  make  "  all  things  to  work  together  for  our 
"  good."  For  all  this  he  furely  deferves  our  thankful 
acknowledgments;  and  we  infult  him  with  murmuring 
complaints  !  What  can  be  more  vile,  than  for  a  poor 
dependent  creature,  who  holds  his  very  being  by  the 
good  pleafure  of  his  Maker,  and  poiTefles  nothing  un- 
derived  from  the  bounty  of  his  benefaftor,  to  overlook 
fo  many  exprelTrons  of  his  goodnefs,  becaufe  he  com- 
plies  not  with  every  fond  defire  !  What  can  be  bafer 
than  our  repining,  when  the  very  fame  kindnefs  which 
urges  Providence  to  give,  determines  it-^alfo  to  refufe ! 
It  fprings  from  difcontent ;  it  fhews  that  we  are  dif- 
gjeafed  with  his  dealings  ;  for  if  we  were  not  diffatisfi- 
ed,  why  do  we  defire  a  change  ?  This  was  the  fin  of 
the  Ifraelites  in  wifhing  a  kmg.  It  did  not  confift  in 
defiring  a  monarchy,  they  would  have  finned  equally 
in  demanding  any  other  form  of  government.  But 
they  were  under  the  immediate  empire  of  God,  and 
He  had  not  pleafed  them  ;  they  would  fet  him  right ; 
they  "  charged  Him  fooliflily;"  they  would  be  like  the 
"  refl  of  the  nations,'*  when  it  was  his  pleafure  that 
they  fhould  be  a  peculiar  people  ;  "  the  people  fhall 
"  dwell  alone,  and  fhall  not  be  reckoned  among  the  na- 
"  tions." 

It  betrays  earthly-mindednefs ;  the  foul  feels  it  when 
<'  cleaving  to  the  duft.'*  According  to  our  attach- 
ments, will  be,  all  through  life,  our  afflidions  and  our 
perplexities.     When  you  find  yourfelves  in  profper- 


164?  2  he  Condemnation  [Ser.  viik 

ous  circumftances,  furrounded  with  affluence  and 
friends,  enjoying  health  and  peace,  the  providence  of 
God  is  not  only  agreeable  but  intelligible.  We  never 
hear  you  exclaim,  as  you  '^join  houfe  to  houfe,  and 
^f.add  field  to  field,*'  Oh !  how  myflerious  the  dealings 
of  God  are  !  But  when  the  fcene  is  reverfed  ;  then, 
not  only  hard  thoughts  of  God  are  entertained,  but  all 
is  embarralTment  j  "  his  way  is  in  the  fea,  and  his  path 
*'in  the  deep  waters,  and  his  footfteps^are  not  known^' 
What,  does  not  God  ftill  continue  to  govern  ?  Has  he 
lefs  wifdom  in  a  cloudy  day  than  in  a  fine  one  I  Why 
does  every  difpenfation  of  Providence  become  intri- 
cate as  foon  as  it  affedts  you  ?  Are  you  fo  innocent,  as 
to  render  it  doubtful,  whether  you  can  be  lawfully 
touched  ?  Are  you  fuch  attentive  fcholars,  as  to  ren- 
der a  llroke  of  the  rod  a  myilery  ?  Is  God  in  blefTmg 
his  people,  confined  to  one  clafs  of  means  only?  Do  not 
"  thefe  light  afflidions,  which  are  but  for  a  moment, 
^'  work  out  for  you  a  far  more  exceeding  and  eternal 
"weight  of  glory  ?"  So  much  more  attached  are  we 
.^p  our  flefhly  interefls,  than  to  our  fpiritual  concerns, 
fo  much  more  are  we  influenced  by  "  things  feen  and 
"  temporal,  than  by  thofe  things  which  are  unfeen  and 
"  eternal." 

It  is  the  produce  of  impatience  ;  this  will  fufier  no 
delay,  this  can  bear  no  denial,  this  flruggles  to  be  free 
from  all  controul,  and  cries  "let  us  break"  his 
"  bandsafunder,  andcaftaway"  thefe  "cords  from  us." 

It  is  the  offspring  of  pride  and  independence ;  the 
(•urfed  difpofition  which  expelled  angels  from  heaven, 
and  Adam  from,  paradife.  In  a  word,  it  is  a  pre- 
fumptuous  invafion  of  the  authority  and  prerogative 


Ser.  VIII.]  of  SelfWilL  165 

of  God.  Your  place  is  the  footflool,  not  the  throne ; 
you  are  to  follow,  not  to  lead  ;  to  obey,  not  to  diftate. 
Suppofe  a  ftranger,  or  a  neighbour,  Ihould  come  in- 
to your  family,  and  begin  to  new-place  the  ornaments 
and  utenfils  of  your  rooms,  to  order  your  children,  to 
command  your  fervants,  to  rule  your  houfe,  you 
would  blame  him.  And  on  what  principle  ?  This  is 
liot  his  office  ;  this  is  not  his  province  ;  he  is  an  intru- 
der. Maintain  your  diftance  here,  and  do  not  en- 
croach on  the  divine  rights.  You  did  not  create  the 
univerfe,  it  does  not  depend  on  your  care  ;  the  world 
is  not  yours,  nor  the  fullnefs  thereof,  nor  even  your- 
felves  ;  ye  are  not  your  own  ;  but  there  is  One  to 
whom  the  whole  belongs  ;  "  he  is  Lord  of  all."  God 
cannot  have  an  equal,  and  he  will  not  have  a  rival. 
A  prince  may  be  pleafed,  if  his  fubjeds  endeavour  to 
imitate  him  in  his  mercy,  his  goodnefs,  his  truth,  or  in 
any  of  thofe  virtues  which  are  common  to  perfons  in 
all  fituations ;  hereby  they  honour  him,  but  if  they  im- 
itate him  in  his  regalia,  in  thofe  attributes  and  actions 
which  are  peculiar  to  him  as  a  king  ;  if  like  him  they 
afpire  to  wear  a  crown,  to  ena6t  laws,  to  declare  peace 
and  war,  to  levy  contributions,  to  new-model  the  flate, 
they  are  guilty  of  high  treafon. 

IV.  The  defire  of  having  things  "  according  to  our 
"  mind,"  is  dangerous.  If  it  were  accomplifhed, 
all  parties  would  fuffer  j  God,  our  fellow-creatures, 
and  ourfelves. 

Firft,  The  honour  of  God  would  fuffer.  Nothing 
NOW  occurs  by  chance  ;  every  thing  falls  under  the 
regulation  of  divine  Providence,  and  as  affairs  are  now 


166  The  Condemnation  [Ser.  vuu 

managed,  they  all  fubferve  the  purpofe  of  Heaven, 
they  all  advance  the  glory  of  God  ;  even  "  the  wrath 
"  of  man  praifes  Him,  and  the  remamder  of  it  he  re- 
"  flrains."  If  you  had  the  diredion  of  the  whole, 
would  this  be  the  fure  refult  ?  Would  you  make  the 
honour  of  God  invariably  your  guide  ?  Would  you 
bend  every  claim  and  every  occurrence  to  this  fublime 
end  ?  You  may  imagine  you  would  ;  and  nothing  is 
more  common  than  to  hear  people  making  coftly 
promifes,  the  execution  of  which  only  requires  enlarg- 
ed opportunities  and  capacities  ;  but  "  the  heart  is 
"  deceitful  above  all  things  ;'*  and  no  man  has  reafon 
to  conclude  that  he  would  glorify  God  with  greater 
powers,  who  does  not  employ  for  him  the  abilities 
which  he  already  poffelTes.  We  may  fee  this  exem- 
pHfied  with  regard  to  property.  Many  profeflbrs  of 
religion  whofe  wealth  has  increafed,  do  lefs  in  propor- 
tion, and  I  fear  in  fome  cafes  lefs  in  fa6l,  for  the  caufe 
of  God,  than  while  in  m.ore  Hmited  circumftances,  and 
when  their  profpeds  were  not  flattering  enough  to 
render  it  worth  while  for  them  to  become  covetous. 

Secondly,  The  welfare  of  our  fellow-creatures 
would  fuifer.  The  principle  of  felfifhnefs  is  common 
to  depraved  nature ;  for  who  loves  his  neighbour  as 
himfelf?  Who,  in  forming  his  plans,  would  confider 
the  conveniences  and  advantages  of  others,  as  well  as 
his  own  ?  The  traveller  would  have  the  weather  to  ac- 
commodate his  journey,  regardlefs  of  the  parched 
ftelds  of  the  hufbandman.  That  enemy  would  be  dif- 
appointed  and  crufhed ;  that  favourite  would  be  indulg- 
ed to  ruin,  felfifh  individuality  would  every  where  pre- 
dominate, and  public  utility  would  be  facrificed  on  the 
altar  of  private  intereft^ 


Ser.  viil]  of  SelfWiiL  167 

To  come  nearer  ;  your  own   happinefs  would; 
thirdly,  fufFer  j  and  you  would  prove  the  greatefl  en- 
emies to  yourfelves.     You  would  be  too  eager  to 
choofe  well  ;  you  would  not  have  firmnefs  to  refufe  a 
prefent  gratification  for  the  fake  of  a  future  good. 
You  would  be  too    carnal  to  choofe  well ;    nature 
-would  fpeak  before  grace  ;  the  pleafnig  would  be  pre- 
ferred to  the  profitable ;  imaginary  wants  would  be 
more  numerous  than  real  ones.     The  Ifraelites  were 
clamorous  for  *'  flelh  ;"  but  it  was  not  to  relieve  their 
neceflities — "  they  alked  meat  for  their  lulls ;"  and 
^'  he  gave  them  their  heart's  defire,  butfent  leannefs 
"  into  their  fouls/'     As  in  nature  the  moil  beautiful 
plants  are  not  always  the  mofl  wholefome  or  innocent, 
fo  it  is  in  human  life ;  a  thing  is  not  beneficial  becaufe 
it  is  gratifying,  or  good  becaufe  our  paflions  and  appe- 
tites may  pronounce  it  fo.     "  And  Lot  lifted  up  his 
"  eyes,  and  beheld  all  the  plain  of  Jordan,  that  it  was 
"  well  watered  every  where.     Then  Lot  chofe  him  all 
"  the  plain  of  Jordan.''     It  was  a  fenfual  choice ;  faith 
had  no  influence  in  this  determination  ;  it  was  made 
regardlefs  of  the  welfare  of  his  foul,  the  falvation  of 
his  family,  and  the  honour  of  religion.     And  in  what 
embarraffments,  dangers,  and  calamities,  did  this  pref- 
erence involve  him  ?   The  next  time  we  hear  of  him, 
he  is  taken  captive  by  the  five  kings  ;  then  "  his  righ- 
**,teousfoul  is  vexed  daily  by  the  filthy  converfation  of 
"  the"  ungodly  j  then  he  is  burned  out  with  the  lofs 
of  all  his  fubftance ;  fome  of  his  relations  perifh  in  the 
overthrow;  his  wife,    attached  to  the  place,  looks 
back,  and  becomes  a  pillar  of  fait ;  his  two  daughters, 
made  ihamelefs  by  the  manners  of  the  inhabitants,  ren- 


168  The  Condemnation  [Ser.  viij; 

der  their  father  incefluous  ;  and  his  ^»  grey  hah*s"  arc 
brought  "  down  with  forrow  to  the  grave." 

In  a  word,  you  would  be  too  ignorant  to  choofe 
well.  Did  you  ever  obferve  the  queflion  of  the  infpi- 
red  preacher  ?  "  Who  knoweth  what  is  good  for  man 
"  in  this  life  ;  all  the  days  of  this  vain  life,  which  he 
"  fpendeth  as  a  fhadow  ?"  The  anfwer  is,  No  one 
knows.  Look  around  you,  and  you  vifill  fee  men  ea- 
ger to  change  their  conditions,  but  proving  by  their 
behaviour  in  the  new  ftations  they  occupy,  that  they 
are  no  nearer  fatisfa<3:ion  than  before.  They  rufh 
forth  afTured  of  finding  a  paradife,  but  thorns  and  bri- 
ars foon  convince  them  that  they  are  entangled  in  a 
wildernefs.  The  man  of  bufmefs,  and  the  man  of 
leifure,  envy  each  other  ;  they  exchange,  and  go  on 
complaining.  The  poor  imagine  that  wealth  would 
free  them  from  care  ;  they  obtain  it,  but  "  in  the  fuU- 
^*  nefs  of  their  fufficiency  they  are  in  ftraits."  The 
retired  long  for  ftations  of  eminence,  but  befide  the 
trouble  and  danger  of  climbing  the  fteep  afcent  of 
honour,  they  are  compelled  to  leave  their  enjoyments 
in  the  vale  below  ;  often  from  the  brow  of  the  hill  fur- 
veying  them  ;  often  defiring  them,  but  they  cannot  get 
down  again. 

In  order  to  determine  what  will  promote  our  happi- 
nefs,it  is  neceifary  for  us  to  know  the  things  themfelves, 
from  among  which  we  are  to  make  our  choice  ;  how^ 
far  it  is  in  their  power  to  yield  pleafure  ;  whether  their 
natural  tendency  may  not  be  counteracted  ;  what  are 
their  ordinary  effecls.  Nor  is  it  Icfs  needful  to  under- 
ftand  ourfelves  ;  for  a  man  muft  be  adapted  to  his  con- 
dition, or  he  will  never  be  happy  in  it ;  that  which  fuits 


Ser.  viii.]  of  SelfWiU.  i69 

another,  may  not  fuit  me  ;  what  may  wear  eafy  ori 
him,  may  be  an  incumbrance  to  me.  Now  to  know 
whether  a  condition  would  accord  with  us,  and  be 
to  our  advantage,  we  mufl  know  ourfelves  better 
than  we  do  ;  our  ftrength  and  our  weaknefs  ;  our  nat- 
ural peculiarities,  and  our  acquired  propenfities  ;  our 
intelledual  abilities,  and  our  moral  qualifications.  And 
here  another  difficulty  occurs.  It  is  impoffible  for  us 
to  judge  of  ourfelves  in  untried  connections  and  fitua- 
tions  ;  and  the  reafon  is  obvious.  We  go  forward  to 
thefe  fcenes  in  imagination  only,  with  our  present 
fentiments  and  inclinations,  not  remembering  that  our 
charaders  are  formed  and  unfolded  by  circumftances  ; 
that  we  change  with  events  ;  that  the  friclion  of  new 
objedfcs  elicits  new  feelings,  quickens  dormant  guilt,  and 
calls  forth  improbable  corruption.  The  water  is  clear 
till  the  muddy  fediment  isdifturbed.  In  private  life  Ha- 
zael  abhorred  the  thought  of  inhumanity.  When  the 
man  of  God  viewed  him  with  tears,  and  predifted  the 
cruelties  of  his  future  reign,  he  was  filled  with  horror, 
and  exclaimed^  "  Is  thy  fervant  a  dog,  that  he  ihould 
"  do  this  thing  ?"  But  he  went  forward^  arrived  at  the 
foot  of  the  throne,  exchanged  the  man  for  the  tyrant, 
and  became  the  monfter  which  he  had  execrated. 

We  are  not  only  liable  to  err  on  the  fide  of  our 
hopes,  but  alfo  of  our  fears.  What  in  diftant  profped 
filled  us  with  anxiety  and  dread,  as  it  approached 
more  near  was  found  the  beginning  of  a  train  of  friends 
and  bleffmgs,  all  haflening  along  to  do  us  good.  Had 
Jofeph  remained  under  the  wing  of  his  fond  father,  he 
would  have  lived  and  died  an  infignificant  individual ; 
but  from  the  pit  and  the  prifon  he  fteps  up  into  the 
X 


170  The  Condemnation  [Ser.  viii, 

fecond  chariot  in  the  kingdom,  and  becomes  the  fa- 
viour  of  furrounding  countries.  Ah  !  if  things  had 
been  arranged  according  to  your  mind,  what  afflidions 
would  fome  of  you  have  efcaped,  and  what  benefits 
would  you  have  loft  ?  For  "  though  no  chaftening  for 
"  the  prefent  feemeth  to  be  joyous  but  grievous,  nev- 
"  erthelefs  afterward  it  yieldeth  the  peaceable  fruits  of 
"  righteoufnefs  to  them  that  are  exercifed  thereby." 
And  fhould  we  not  principally  value  that  which  is 
MORALLY  good  for  US  ;  that  which  influences  and  fe- 
cures  our  eternal  welfare  ;  that  by  which  the  fafety  of 
the  foul  is  leaft  endangered,  and  the  fandification  of  the 
foul  is  moft  promoted  ?  Upon  this  principle  I  am  per- 
fuaded  many  of  you  are  ready  to  add  your  teftimony  to 
the  confefTions  of  former  fufferers,  and  to  fay,  "  it  is 
"  good  for  me  that  I  have  been  afflided."  "  Difeafe," 
fays  one,  "  commilTioned  from  above,  fought  me  out, 
"  found  me  in  a  crowd,  detached  me  from  the  multi- 
"  tude,  led  me  into  a  chamber  of  folitude,  ftretched 
"  me  upon  a  bed  of  languifhing,  and  drew  up  eternity 
"  clofe  to  my  view  ;  I  never  prayed  before/'  Says 
another,  "  my  life  was  bound  up  in  a  beloved  relation ; 
"  I  faw  my  gourd  fmitten,  and  beginning  to  wither ; 
"  I  trembled  ;  I  watched  the  procefs  of  a  danger  which 
"  doomed  all  my  happinefs  to  the  grave ;  in  that  mo- 
^^  ment  of  bereavement,  the  world  which  had  enamour- 
"  ed  was  deprived  of  all  its  attractions  ;  I  broke  from 
"  the  arms  of  fympathizing  friends,  faying.  Where  is 
"  God  my  Maker,  that  giveth  fongs  in  the  night  ?  I  en- 
"  teredmy  clofet,and  faid,Now,Lord,what  wait  I  for  ? 
*'  my  hope  is  in  thee."  '^  Into  what  miferies,"  fays  a 
third,  "  fhould  I  have  fallen,  if  He  had  given  me  up 


Ser.  VIII. J  of  SelfWilL  171 

"  in  fuch  an  enterprife  to  my  own  counfel  !  I  flioul J 
"  have  advanced  till  I  had  fallen  from  a  dangerous 
"  precipice,  if  He  had  not  hedged  up  my  way  with 
*'  thorns ;  at  firfl  I  murmured  at  the  check,  but  when 
"  I  looked  over,  and  faw  the  abyfs,  I  kneeled  and  faid, 
"  Lord,  I  am  thine  ;  fave  me  in  every  future  peril." 
Thus  by  experience  He  has  been  convincing  you,  that 
"  the  way  of  man  is  not  in  himfelf,"  and  that  "  it  is 
"not  in  man  that  walketh  to  diredl  his  ifleps ;"  and 
having  feen  the  hazards  to  which  you  would  be  expofed 
in  managing  for  yourfelves,  you  are  now  on  your  knees 
faying,  "  He  (hall  choofe  our  inheritance  for  us." 
^'  Surely  I  have  behaved  and  quieted  myfelf  as  a  child 
^'  that  is  weaned  from  his  mother  ;  my  foul  is  even  as 
"  a  weaned  child." 

We  have  only  one  more  view  to  take  of  the  fubjed. 
The  defire  of  having  things  "  accordingtoourmind"is, 

V.  Impracticable.  Obferve  only  two  things. 
Fir  ft,  the  defires  of  mankind  in  ten  thoufand  inftances 
are  oppofite  to  each  other  ;  hence  they  cannot  be  all 
accomplilhed.  Secondly,  the  plan  of  divine  govern- 
ment is  already  fixed  ;  the  machine  is  in  motion  ;  it  is 
rolling  by,  and  w^e  can  neither  arrefl  its  progrefs,  or 
give  it  a  new  direction.  "  He  is  in  one  mind,  and  who 
"  can  turn  Him  ?  and  what  his  foul  deHreth,  even  that 
"  He  doeth ;  for  He  performerh  the  thing  that  is  ap- 
"  pointed  for  me,  and  many  fuch  things  are  with  him." 
"  Our  God  is  in  the  heavens;  he  hath  done  whatfoever 
"  he  pleafed."  "Declaring  the  end  from  beginning,  and 
"  from  ancient  times  the  things  that  are  not  yet  done, 
faying,  my  "counfeljfliaUft3nd,andIwilldoallmypleaA 


172  The  Conde?nnation  [Ser.  viil 


^'  ure."  How  ufelefs  therefore  is  your  anxiety !  "Which 
^'  of  you  by  taking  thought  can  add  one  cubit  to  his 
"  flature  ?"  You  may  repine  ;  but  you  fret  and  rage 
in  vain.  God  will  not  yield  up  the  reins  into  your 
hands.  "  He  teareth  himfelf  in  his  anger  :  fhall  the 
"  earth  be  forfaken  for  thee  ?  and  fhall  the  rock  be 
"  removed  out  of  his  place  ?"  "  Should  it  be  according 
^-'  to  thy  mind  ?  He  will  recompenfe  it,  whether  thou 
^'  refufe,  or  whether  thou  choofe.^*  Having  eftablifh- 
ed  a  general  principle,  it  will  be  neceflary  to  make 
fuch  an  application  as  will  preclude  the  abufe  of  it,  and 
render  it  ufeful  to  promote  refignation,  to  encourage 
our  faith,  and  to  animate  our  hope. 

Firft,  Let  not  the  confcientious^hriflian  fuppofe  him- 
felf guilty  of  the  difpofition  v/e  cenfure,  when  he  only 
indulges  allowed  defirc  You  may  afk  of  God  any 
temporal  bleffing  conditionally,  and  with  fubmiilion  to 
the  pleafure  of  the  Almighty.  Are  you  in  trouble  ?*  af- 
flictions are  nat  immutable  difpenfations  ;  and  your 
praying  for  their  removal  will  notbeftrivingwith  Prov- 
idence, if  you  are  willing  to  refer  the  cafe  ultimately 
to  the  determination  of  infinite  wifdom  and  goodnefs, 
and  to  acquiefce  in  the  decifion.  Thus  did  our  Saviour  ; 
"  Father,  if  it  be  poflible,  let  this  cup  pafs  from  me  ; 
*'  neverthelefs,  not  as  I  will,  but  as  thou  wilt."  To 
offer  a  humble  petition  differs  widely  from  making  a 
demand,  or  propofmg  a  tafk.  When  our  defires  are 
rafh,  unqualified,  impetuous,  enforcing,  they  are  not  on- 
ly offenfiv^  to  God,  but  they  injure  the  foul,  and  they 
injure  our  caufe.  If,  to  ufe  the  expreflion,  when  we 
infifl:  upon  an  object,  we  are  gratified,  the  indulgence 
is  dreadful,  it  is  a  curfe.     Thus   God  punifhed  the 


Ser.  viii.]  of  Self-Will.  173 

fmful  importunity  of  the  Jews ;  "  He  gave  them  a 
*'  king  in  his  anger,  and  took  him  away  in  his  wrath." 
But  if  He  loves  you,  in  fuch  a  cafe  He  will  be  fure  to 
deny  you  ;  he  will  teach  you  by  his  refufal,  that  he  has 
a  right  to  withhold,  and  that  you  have  no  claims  upon 
the  Giver  ;  he  will  bring  you  to  fuppHcate  what  before 
you  feemed  to  order.  He  fees  that  while  you  are  thus 
paffionately  eager,  he  cannot  with  fafety  indulge  you 
with  the  objeft;  you  would  make  too  much  of  it.  He  is 
a  God  of  judgment,  and  he  waits  a  cooler  and  more  fober 
frame  of  mind,  when  you  can  receive  it  properly,  and 
not  be  fo  loft  in  the  gift,  as  to  difregard  the  Giver. 
The  beft  way  for  a  chriftian  to  gain  any  temporal  good, 
is  to  feek  after  a  holy  indifference ;  the  moment  it 
ceafes  to  be  dangerous.  He  will  be  ready  to  gratify 
you,  for  "  He  taketh  pleafure  in  the  profperity  of  his 
"fervants.'* 

.^Secondly,  The  fubjed  preaches  fubmiflion.  It  pow- 
erfully urges  you  to  leave  yourfelves  to  the  difpofal  of 
divine  Providence  ;  to  lie  as  clay  in  the  hands  of  the 
potter,  willing  to  receive  any  fhape  he  choofes  to  give 
you,  or  to  take  any  imprefTion  he  is  pleafed  to  impofe  ; 
to  keep  your  eye  towards  the  fiery  cloudy  pillar,  and 
to  be  ready  to  move  as  it  moves,  turn  as  it  turns,  paufe 
as  it  paufes.  And  is  not  all  this  implied  in  your  pro- 
fefTion,  refolutions,  and  vows  ?  Do  you  not  remember 
a  time  when  you  gave  your  God,  what  you  had  too 
long  withheld  from  him-^ — your  heart  ?  And  have  you 
not  often  fmce  renewed  this  engagement  ?  Are  there 
no  feafons  in  your  experience,  no  fpots  in  your  walks, 
made  facred  in  your  recollection  by  frelh  dedications 
of  yourfelves  to  Him  ?  When  the  will  is  in  unifo^  with 


174  The  Condemnation  [Ser.  viii. 

the  will  of  God,  which  is  perfecl  reditude,  it  is  enno- 
bled. To  be  like-minded  with  God,  is  the  higheft 
honour  we  can  ever  poflefs ;  to  furrender  ourfelves  to 
his  pleafure,  is  the  pureft  a6l  of  obedience  we  can  ever 
perform.  It  is  the  eflence  of  holinefs,  to  do  v/hat  God 
loves,  and  to  love  what  God  does.  And  as  nothing 
can  be  more  pious,  fo  nothing  can  be  more  wife  than 
fuch  a  refignation.  If  your  will  correfponds  with 
the  will  of  God,  you  may  be  always  fure  of  its  accom- 
plifhment :  "  commit  thy  works  unto  the  Lord,  and 
"  thy  thoughts  fhall  be  eftabliihed."  This  is  the  only 
way  to  be  happy  in  amiferable  world  ;  on  this  all  your 
fatisfa<Elion  depends.  He  knows  what  things  you  have 
need  of,  and  what  will  be  for  your  advantage.  Depend 
on  Him.  Follow  Him.  Secure  His  favour  ;  refer  all 
to  Him,  and  leave  all  with  Him.  "  It  is  vain  for  you 
*'  to  rife  up  early,  to  fit  up  late,  to  eat  the  bread  of 
^'forrows  :  for  fo  he  giveth  his  beloved  fleep."  "  Be 
^'  careful  for  nothing  ;  but  in  every  thing  by  prayer 
*'  and  fupplication  with  thankfgiving,  let  your  requefls 
"  be  made  known  unto  God  ;  and  the  peace  of  God, 
"which  paffeth  all  underflanding,  fhall  keep  your 
"  hearts  and  minds  through  Chrift  Jefus." 

Thirdly,  Let  the  fubjed  infpire  you  with  confola- 
tion.  Make  ufe  of  the  queflion  to  reprefs  all  the  un- 
eafmelfes  which  you  would  otherwife  feel  when  you 
contemplate  the  diverfity  of  human  affairs.  Remem- 
ber it  when  you  think  of  the  world,  and  your  imagina- 
tion is  bufied  in  fchemes  of  revolution  and  reforma- 
tion. Remember  it  when  you  think  of  the  ftate  of 
the  nation,  and  deplore  many  things  which  appear  de- 
plorable, and  defire  many  things  which  appear  defira- 


Ser.  VIII.]  of  Self-WiJl  175 

ble.  Remember  it  when  you  think  of  the  condition 
of  the  church  ;  when  you  aflc,  "  why  fuch  diverfities 
"  of  opinion  among  its  leaders  ?  why  fuch  frequent 
"  perfecution  of  its  members  ?  why  are  they  generally 
"  fo  poor  and  afBidled  ?  Why  are  they  all  the  day  lono* 
"  plagued,  and  chaflened  every  morning  ;  while  their 
"  ungodly  neighbours  abound  in  affluence  and  indul- 
"  gence  ?  Should  the  fmner  live  within,  clothed  in 
"  purple  and  fine  linen,  and  faring  fumptuoully  ev- 
"  ery  day  ;  while  the  faint  lies  at  his  gate,  a  beggar 
"  full  of  fores  ?*'  Remember  it  when  you  think  of  the 
circumftances  of  the  family  ;  when  driven  in  from  a 
troublefome  world,  and  hoping  to  find  an  afylum 
there,  you  are  forced  as  you  enter  to  figh  with  David 
"  my  houfe  is  not  fo  with  God  ;"  or  what  fuccefs  in 
bufmefs,  what  fervants,  what  children,  what  relations? 
Remember  it  when  you  think  of  your  refpedive  cafes 
as  individuals  ;  of  perplexities  and  fears  ;  of  loffes  and 
vexations  ;  of  pain  of  body;  of  imperfedions  of  mind ; 
of  continuance  In  this  world- — "  Should  it  be  accord- 
"ing  to  thy  mind,"  or  "  according  to  the  purpofe  of 
"  Him  who  worketh  all  things  after  the  counfel  of  his 
"  own  will ;"  and  "  who  is  wonderful  In  counfel,  and 
^'  excellent  in  working  ?'* 

Finally,  Let  all  this  lead  you  forward,  and  draw 
forth  your  expedlatlon  of  another,  and  a  more  glo- 
rious economy.  Beyond  this  vale  of  tears  lies  a  land 
flowing  with  milk  and  honey.  You  are  now  in  a  ftate 
of  probation  and  difcipllne  ;  but  trials  and  corredions 
will  not  be  always  neceflary.  The  denials  and  re- 
ftralnts,  to  which  the  heir  of  glory  fubmits  while  he  is 
a  child,  ceafe  when  he  comes  of  age.     You  now  walk 


176  The  Conde?nnatio7iy  &c.  [Ser.  viii* 

by  faith,  and  not  by  fight;  foon  you  will  walk  by  fight^ 
and  not  by  faith.  What  you  know  not  now,  you  will 
know  hereafter.  You  will  then  find  yourfelves  infi- 
nitely more  happy  by  the  divine  difpofition  of  all  your 
concerns,  than  you  could  have  been,  had  you  always 
enjoyed  your  own  wiihes.  When  from  the  top  of  the 
holy  hill  of  Zion,  you  fhall  look  down  upon  the  wind- 
ing path  of  Providence,  by  which  you  afcended,  you 
will  praife  Him  for  the  means  as  well  as  for  the  end, 
admire  his  wifdom  as  well  as  his  kindnefs,  and  fay, 
"  He  hath  done  all  things  well." 

Some  of  your  friends  and  relations  are  gone  before 
you.  In  his  light  they  fee  light ;  to  them  the  whole 
myftery  is  now  explained.  BlelTed  fpirits,  how  we 
envy  you  !  We  fee  Him  through  a  glafs  darkly  ;  .and 
half  our  time  cannot  fpy  Him  at  all ;  you  fee  Him  face 
to  face  ;  you  know  even  as  you  are  known.  Well, 
chriftians,  they  are  waiting  ^'  to  receive  us  into  ever- 
"  lafling  habitations  ;"  we  fhall  foon  join  them  ;  we 
fhall  foon  unite  in  their  acknowledgments  and  adora- 
tions, and  this  will  be  our  eternal  theme  :  "  Marvel- 
"  lous  are  thy  works,  Lord  God  almighty !  jufl  and 
"  right  are  all  thy  ways,  O  thou  King  of  Saints." 


SERMON       IX, 


THE  SECURE  ALARMED, 

Amos  vi.  1. 
Woe  to  them  that  are  at  eafe  m  Zion, 

JVl  Y  Brethren,  there  is  fomething  very 
agreeable  and  defirable  in  ease.  Even  external 
eafe  is  valuable  ;  and  we  are  ready  to  pronounce  the 
man  happy,  whofe  connexions  and  affairs  are  all  prof- 
perous  and  peaceful.  But  what  is  external  eafe  with- 
out bodily  ?  Pain  will  produce  anguilh,  which  neither 
riches,  nor  palaces  can  relieve.  An  aching  head,  a 
jarring  tooth,  will  deftroy  all  the  fenfations  of  pleafure 
ariling  from  worldly  things.  Enter  the  houfe  of  af- 
flidion ;  obferve  thy  neighbour  ;  "he  is  chaflened 
*'  with  pain  alfo  upon  his  bed,  and  the  multitude  of  his 
"  bones  with  ftrong  pain  ;  fo  that  his  life  abhorreth 
"  bread,  and  his  foul  dainty  meat :  his  flefh  is  confu- 
"  med  away  that  it  cannot  be  feen,  and  his  bones  that 
"  were  not  feen  flick  out ;  yea,  his  foul  draweth  near 
*'  unto  the  grave,  and  his  Hfe  to  the  deflroyers."  Per- 
haps fome  of  you  have  been  in  a  fimilar  condition ; 
your  "  foul  hath  it  ftill  in  remembrance  j*'  you  faid, 
**  I  am  made  to  pofTefs  months  of  vanity,  and  wearifeme 
Y 


178  The  Secure  alarmed,  [Ser.  ix, 

"  nights  are  appointed  to  me  :  v/hen  I  lie  down  I  fay, 
"  when  Ihall  I  arife,  and  the  night  be  gone  ?  I  am  full 
"  of  toflings  to  and  fro  unto  the  dawning  of  the  day  ; 
"  my  bed  does  not  comfort  me,  nor  my  couch  eafe  my 
"  complaint/'    O  how  deHcious  is  health  after  ficknefs, 
and  eafe  after  pain  !   But  what  is  bodily  cafe  without 
mental  ?  "  The  fpirit  of  a  man  may  fultain  his  inhrmi- 
"  ty,  but  a  wounded  fpirit  who  can  bear?"  Can  a  man 
be  happy  w^iile  corroded  with  care^  fretted  with  envy, 
burning  with  malice,  perplexed  with  doubts,  tormented 
with  fears  ?  Think  of  a  man  who  carries  lodged  within 
him  a  troubled  confcience  ;  "  he  eats  aflies  like  bread, 
"  and  mingles  his  drink  with  weeping;''  "his  life  hangs 
"  in  fufpenfe  before  him,  and   he  has  none  alTurance 
"  of  his  life  ;"  "  he  trembles  at  the  fhaking  of  a  leaf;" 
"  terrors  take  hold  on  him  as  waters,  a  temped  fleal- 
''  eth  him  away  in  the  night ;"  "  he  is  feared  with 
"  dreams,  and  terrified  with  vifions."  O  what  can  be  fo 
precious  as  peace  of  mind  ;   a  calm  within  !  And  yet 
flrange  as  the  declaration  may  appear,  this  tranquillity 
is  too  common ;  and  to  difturb  it,  is  the  defign  of  this 
difcourfe  ;  a  defign,  not  only  juftihed  by  infpired  ex- 
ample, and  demanded  by   minifterial  fidelity,  but  re- 
quired even  by  love  to  your  fouls.     For  though  it  may 
wear  the  appearance  of  harflmefs,  it  is  in  reality  the 
kindeft  cxprefTion  of  friendfhip  ;  it  is  the  feVerity  of  one 
who  rufhes  forth,  and  breaks  in  upon  your  pleafmg 
reverie,  when  you  approach   the  brink  of  a  dreadful 
precipice  ;  it  is  the  feverity  of  one,  who  fhould  knock 
loudly,  and  interrupt  your  repofe,  when  he  perceived 
your  houfe  becoming  the  prey  of  devouring  flames, 
and  faw  you  had  fcarcely  time  to   efcape,  for  your 


3er.  IX.]  The  Secure  alarmed*  179 

peace  is  a  falfe  peace  ;  it  is  the  friendfliip  of  Joab  con- 
cealing his  murderous  dagger ;  it  is  the  flumber  of 
Samfon  in  the  lap  of  Delilah,  foftly  depriving  hhii  of 
his  locks  ;  it  is  a  fleep  obtained  by  opium  ;  it  is  the 
lofs  of  feeling,  the  prefage  of  death  ;  it  is  the  calm  of 
the  dead  fea,  the  confequence  and  the  evidence  of  a 
curfe.  Thus  we  have  obferved,  that  before  a' fall  of 
exceeding  heavy  rain,  the  wind  has  been  unufually 
flill.  Thus  hhlorians  inform  us,  that  before  an  earth- 
quake, the  ah*  is  uncommonly  fei;ene.  "Whether 
therefore  you  will  hear,  or  whether  you  will  forbear, 
I  found  the  alarm,  and  give  you  warning  from  God — 
"  Woe  to  them  that  are  at  eafe  in  Zion." 

But  it  will  be  proper  to  afcertain  precifely  the  char- 
a6ters  whofe  delunon  we  v/ifli  to  deftroy.  Who  de- 
ferves  this  charge  ?  Who  is  obnoxious  to  this  curfe  ? 
Some  are  "  at  eafe  in  Zion"  from  selfish  insensi- 
bility ;  fome  from  infidel  presumption  ;  fome 
from  vain  confidence  ;  fome  from  practical 
indifference. 

I.  Some  "  are  at  eafe  in  Zion"  from  selfish  in- 
sensibility. Such  there  were  in  the  days  of  Amos. 
"  They  lie,"  fays  the  prophet,  '-  on  beds  of  ivory,  and 
"  llretch  themfelves  upon  their  couches,  and  eat  the 
"  lambs  out  of  the  flock,  and  the  calves  out  of  the  midfl 
"  of  the  flail ;  they  chant  to  the  found  of  the  viol,  and 
^  invent  to  themfelves  inflruments  of  mufick  like  Da- 
"  vid ;  they  drink  wine  in  bowls,  and  anoint  themfelves 
"with  the  chief  ointments ;  but  are  not  grieved 
"  FOR  the  affliction  OF  JOSEPH."  In  fimilar  lan- 
guage Ifaiah  upbraids  the  Jews.     "  In  that  day  did  thr 


180  The  Secure  alarmed.  [Ser.  ix. 

'*  Lord  God  of  Hofls  call  to  weeping,  and  to  moum- 
*'  ing,  and  to  baldnefs,  and  to  girding  with  fackcloth : 
"  and  behold  joy  and  gladnefs,  flaying  oxen,  and  kill- 
*'  ing  iheep,  eating  flefli,  and  drinking  wine  :  let  us  eat 
"  and  drink,  for  to-morrow  we  fliall  die."  How- 
criminal  this  appeared  in  the  eyes  of  Jehovah,  may  be 
inferred  from  the  threatening  ;  "  And  it  was  revealed 
"  in  mine  ears  by  the  Lord  of  Hofls,  furely  this  in- 
*'  iquity  fliall  not  be  purged  from  you  till  ye  die,  faith 
*'  the  Lord  God  of  Hofts."  In  this  reprefentation  we 
difcover  fomething  peculiarly  applicable  to  many  in 
our  day.  The  judgments  of  God  have  been  abroad 
in  the  earth,  nor  has  our  own  nation  efcaped  their  in- 
fluence. We  have  palTed  through  a  period  fmgularly 
awful  and  trying.  In  no  common  degree  have  we 
been  called  upon  to  become  ferious,  humble,  and  fuf- 
ceptible  of  inflrudion  and  imprefHon.  What  inflruc- 
tion  have  we  received  ?  What  imprelTion  has  been 
made  upon  our  minds  ?  What  amufements  have  we 
relinquifhed  ?  What  correfpondence  of  feeling  with 
the  dealings  of  God  have  we  difcovered  ?  What  fym- 
pathy  in  the  neceflities  and  woes  of  half-fed  perifhing 
multitudes  have  we  expreffed  ?  What  tears  have  we 
flied  over  the  funeral  of  three  millions  of  our  fellow- 
creatures,  and  a  hundred  thoufand  of  our  fellow-coun- 
trymen, all  torn  from  their  beloved  connexions,  all 
hurried  into  an  eternal  flate  !  Whatever  occurs,  thefe 
human  brutes  graze  on.  "  They  regard  not  the  work 
"  of  the  Lord,  neither  confider  the  operation  of  his 
"  hands."  The  cares  of  the  world  engrofs  them;  the 
pleafures  of  the  world  amufe  them  ;  the  miferies  of 
mankind  are  nothing  to  them.     Like  members  fever- 


Ser.  IX.]  The  Secure  alarmed*  i8l 

ed  from  the  body  of  humanity,  they  are  dead,  aiid  de- 
void  of  feeling.  "A  thouflmd  may  fall  at  their  fide, 
"  and  ten  thoufand  at  their  right  hand  ;"  they  are  fat- 
isfied  if  it  does  "  not  come  nigh  them."  An  attention 
to  their  own  indulgence  regulates  all  their  adions. 
They  pafs  by  the  poor  traveller  wounded,  bleeding, 
half-dead,  left  their  feelings  fhould  be  fhocked  at  the 
fpedacle.  If  they  ever  give  of  their  abundance,  or 
diftribute  any  thing  that  remains  after  every  paffion 
and  appetite  is  gratified  to  excefs ;  they  avoid  every 
facrifice  of  charity  ;  all  expenfe  of  trouble  and  of  feel- 
ing ;  they  do  not  "  vifit  the  fatherlefs  and  the  widows 
"  in  their  afflidion.".  The  eye  would  affed  the  heart ; 
and  the  heart  muft  not  be  affected  ;  it  is  their  plan  to 
live  "  at  eafe."  And  forry  am  I  to  be  compelled  to 
fay,  that  there  is  not  a  few  florid  profeffors  of  the  gof- 
pel,  who  expofe  themfelves  to  this  cenfure  ;  perfons 
who  are  zealous  for  orthodox  fentiments,  but  cold  in 
generous  affedions ;  "  having  a  name  to  live,"  while 
they  "  are  dead"  to  all  thofe  fine  and  tender  feelings, 
which  render  us  focial  and  ufeful ;  which  conftitute 
the  glory  of  the  man,  and  of  the  chriftian — "  This 
^*  man's  religion  is  vain." 

Our  difpofitions,  my  brethren,  are  always  to  corref- 
pond  with  the  providence  of  God,  and  the  purpofes  for 
which  he  placed  us  in  the  world.  He  continues  the  poor 
always  with  you,  and  encompaifes  you  with  diverfified 
fcenes  of  diftrefs,  to  awaken  your  attention  ;  to  increafe 
your  benevolence  ;  to  difcover  your  excellencies  ;  and 
to  form  you  into  a  refemblance  of  Himfelf,  that  "  you 
"  may  be  merciful,  even  as  your  Father;which  is  in  heav- 
^*  en  is  merciful."  The  Stoics  indeed  placed  all  mercy  in 


182  the  Secure  alarmed,  [Ser.  ix. 

beneficence,  as  diflinguifhed  from  fympathy  and  com- 
miferation.     Weeping  with  another,  was  a  httlenefs 
of  foul  unbecoming  a  wife  man.  Their  doftrine  required 
this ;  for  if  they  were  to  be  infenfible  to  their  own  af- 
flictions, they  were  furely  forbidden  to  feel  the  calam- 
ities of  others.     But  it  is  obvioufly  the  defign  of  God, 
that  we  fhould  lay  the  miferies  of  others  to  heart,  and 
that  the  kindnefs  we  fhew  them  fhould  flow  from  com- 
panion ;   and   fo  neceflary  is  the  exercife  of  this  ten- 
dernefs  to  the  condition  of  mankind,  which  is  a  fl;ate 
of  nlifery  and  dependence,  that  He  has  bound  it  upon 
us  by  a  natural,  as  well  as  by  a  moral  law.     Such  is 
the  very  frame  and  organization  of  the  body,  fuch  the 
motion  and  direcHon  of  the  animal  fpirits  on  the  fight 
of  diflirefs,  that  we  cannot  help  being  moved  and  pained, 
and  therefore  before  we  can  be  unmerciful,  we  mud 
become  unnatural ;  and  before  we  offer  a  violence  ta 
morality,   we  mufl  offer  one  to  nature.     And  we  may 
obferve  alfo,  that  the  flrength  of  the  focial  inftind  is  in 
proportion  to  the  importance  of  its  exercife  in  human 
life ;  the  degree  of  emotion  which  excites  us  to  weep 
with  the  miferable,  is  flronger  than  the  degree  of  fen- 
fation  which  urges  us  to  rejoice  with  the  profperous  ; 
becaufe  the  former  fland  more  in  need  of  our  fympathy 
and  afllftiance  than  the  latter.     God  has  clearly  ex- 
prefTed  his  will  in  the  Scriptures.     There  he  requires 
us  to  "  mind  every  man  alfo  the  things  of  others  ;'*  to 
"  be  pitiful  ;^'   to  "  put  on  bowels  of  mercies."    •  So- 
ciety is  placed  before  us,  both  civil  and  religious,  as  a 
body,  where  "  if  one  member  fuffers,  all  the  members 
^'  fuffer  with  it."     The  gofpel,    we  are  afliired,  not 
only  illuminates  butfoftens  \  it  takes  away  "  the  heayi 


Ser.  IX.]  The  Secure  alarmed.  183 

•^^  of  floae/'  and  gives  us  "  hearts  of  flefli.'*  This  in- 
fluence of  divine  grace  we  are  never  fuffered  to  over- 
look in  thofe  characters  which  are  held  forth  as  worthy 
of  our  imitation.  View  David  ;  what  think  you  of  a 
man  who  could  fay  even  of  them  who  had  "rewarded 
"  him  evil  for  good,  to  the  fpoiling  of  his  foul" — "  But 
"  as  for  me,  when  they  were  fick,  my  clothing  was 
"  fackcloth,  I  humbled  my  foul  with  fading  ;  I  behaved 
"  myfelf  as  though  he  had  been  my  friend  or  brother  ; 
"  I  bowed  down  heavily,,  as  one  that  mourneth  for  his 
"  mother."  Nehemiah,  though  high  in  office,  the  fa- 
vourite of  the  king,  and  enjoying  every  perfonal  fatif- 
faclion,  is  diflreffed  becaufe  his  '^  brethren  are  in  af- 
"  flidlion,  and  the' city  of  his  God  lies  wafle."  Jeremiah 
cries,  "  for  the  hurt  of  the  daughter  of  my  people  am 
"  1  hurt,  I  am  black  ;  aflonifliment  has  taken  hold 
^'  on  me ;  O  that  my  head  were  waters,  and  mine  eyes? 
^'  a  fountain  of  tears,  that  I  might  weep  day  and  night 
"  for  the  flain  of  the  daughter  of  my  people."  Paul 
could  "  afk  who  is  weak,  and  I  am  not  w^ak ;  who  is 
'^  oftended,  and  I  born  not  ?"  But,  Oh  !  contemplate 
Him  who  "  went  about  doing  good  ;"  who  when 
exhaufted  with  fatigue  fuffered  the  moments  allotted 
to  needful  repofe  to  be  invajded  without  murmuring  ; 
who  "  in  all  our  affli(Elions  was  afflicted  ;"  who  by  an 
exquifite  fenfibility  made  the  forrows  he  beheld  his 
own  ;  who  "  took  our  infirmities,  and  bare  our  fick- 
"  neffes  ;"  who  when  he  faw  the  multitude  fainting,  and 
having  nothing  to  eat,  ''  had  compaflion  on  them  ;*' 
who  wept  WITH  friends  around  the  grave  of  Lazarus, 
and  OVER  enemies  as  "  he  drew  near  the  city."  Was 
He  ever  at   '"^  eafe  in  Zion  r" 


184  The  Secure  alarmed.  [Ser.  ix. 

Woe  to  fuch  as  have  no  claim  to  the  honour  of  claf- 
fing  with  thefe  men  of  mercy,  headed  by  the  God  of 
love.  You  may  perhaps  be  ready  to  congratulate  your- 
felves ;  you  may  imagine  that  you  efcape  much  anguifh; 
and  that  you  would  only  increafe  your  fufferings  by 
fharing  in  the  grief  of  others.  Now  acknowledging 
this,  would  it  not  be  virtuous,  and  peculiarly  praife- 
worthy  ;  would  it  not  refemble  Him,  who  "  pleafed  not 
"  himfelf ;"  and  who,  "though  he  was  rich,yet  for  our 
"  fakes  became  poor  ?"  But  we  are  not  going  to  applaud 
infenfibility  ;  the  tendernefs  we  recommend  is  accom- 
panied with  fenfations  far  fuperior  to  any  the  felfifh 
and  the  unfeeling  ever  experience.  If  it  is  a  fource  of 
pain,  it  is  alfo  a  fource  of  pleafure.  This  fenfibility 
gives  another  degree  of  life,  adds  a  new  fenfe,  enlarges 
the  fphere  of  fatisfadion,  and  increafes  the  relifh  of 
enjoyment. 

For  the  unfeeling  wretch  confcience  has  no  kind 
office  to  perform  ;  it  has  no  pleafmg  recoUedions  or 
profpecls,  with  which  to  refrefli  him  ;  no  deHcious 
entertainments  with  which  to  feall:  him.  It  never  careff- 
es,  but  it  often  fmites.  "  Neither  do  they  which  go  by 
"  fay,  the  bleffing  of  the  Lord  be  upon  you  ;  we  blefs 
"  you  in  the  name  of  the  Lord."  For  him  no  orphan 
prays,  no  widow  fmgs.  To  all  the  luxury  of  a  Job  he 
is  a  flranger  :  "  when  the  ear  heard  me,  then  it  blefled 
"  me  ;  and  when  the  eye  faw  me,  it  gave  witnefs  to 
"  me,  becaufe  I  delivered  the  poor  when  he  cried,  the 
"  fatherlefs,  and  him  that  had  none  to  help  him  :  the 
"  blefling  of  him  that  was  ready  to  perifh  came  upon 
"  me,  and  I  caufed  the  widow's  heart  to  fmg  for  joy." 
For  him  the  evil  day  comes  on  charged  with  every 


Skr.  IX.]  The  Secure  alarmed.  185 

horror.  He  has  no  afylum  in  the  feelings  of  the  com- 
munity, the  happinefs  of  whofe  members  he  never 
fought.  When  he  fails,  there  is  none  to  receive  him  ; 
every  application  is  rejefted  ;  homelefs  and  deftitute, 
he  hears  from  many  a  mercilefs  lip,  "  his  mifchief  is 
**  returned  upon  his  own  head,  apd  his  violent  dealing 
*'  is  come  down  upon  his  own  pate."  Seized  with  af- 
fliction, he  is  led  into  his  chamber,  but  hears  from  no 
infpired  voice  as  he  enters,  "  the  Lord  will  deliver  him 
**  in  time  of  trouble  ;  the  Lord  will  ftrengthen  him  up- 
*^  on  the  bed  of  languifhing ;  he  will  make  all  his  bed  in 
^^  his  ficknefs."  His  offspring  appear ;  he  beholds 
"  the  defire  of  his  eyes,  on  whofe  defolate  hours  he 
''  fhould  have  entailed  mercy  ;  but  not  to  him  belongs 
*'  the  promife,  his  feed  is  bleffed  ;"  no  divine  Com- 
forter fays,  "  leave  thy  fatherlefs  children,  I  will  pre- 
^'  ferve  them  alive  ;  and  let  thy  widow  truft  in  me.'* 
"  The  memory  of  the  jufl  is  blelTed  ;  but  the  name  of 
*'  the  wicked  Ihall  rot."  To  a  dying  man  there  is 
fomething  in  the  thought  that  he  ihall  not  be  miffed, 
that  his  charader  is  more  perifhable  than  his  body, 
that  the  door  of  life  will  be  fhut  upon  him,  and  bolted, 
before  he  is  fcarcely  out,  that  fmks  the  wretch  lower 
than  the  grave.  But  "  after  death,  the  judgment  ;" 
and  his  rolling  eyes  read  infcribed  on  the  wall,  "  he 
'^fhall  have  judgment  without  mercy,  who  fhewed  no' 
*^  mercy."  Have  you  courage  to  purfue  him  further  ? 
See  him  at  the  bar  of  God  ;  there  to  anfwer  for  crimes^, 
which  at  no  tribunal  here  are  piinifhable  j  he  is  tried 
for  being  clofe-fifled  and  hard-hearted ;  and  what  fel- 
lowfhip  can  there  be  between  an  unfeeling  wretch, 
and  a  Saviour  full  of  «« tender  mercy  ?  Then  ihall  the 
Z 


186  The  Secure  alarmed.  [Ser.  ix, 

"  King  fay  unto  them  on  his  left  hand  ;  depart,  ye 
*'  curfed."  Why,  we  were  not  profligate,  we  never 
oppreffed  any — "  I  was  an  hungred,  and  ye  gave  me  no 
"  meat ;  I  was  thirfly,  and  ye  gave  me  no  drink ;  I 
"  was  a  llranger,  and  ye  took  me  not  in ;  naked,  and 
"  ye  clothed  me  not ;  fick,  and  in  prifon,  and  ye 
"  vifited  me  not."  "  Lord,  when  faw  we  thee  an 
"  hungred,  or  athirft,  or  a  flranger,  or  naked,  or  fick, 
"  or  in  prifon,  and  did  not  minifler  unto  thee  ?"  "  Veri- 
"  ly,  I  fay  unto  you,  inafmuch  as  ye  did  it  not  to  one 
"  of  the  leafl  of  thefe  my  brethren,  ye  did  it  not  to  me/' 

II.  Some  "  are  at  eafe  in  Zion'*  from  infidel  pre- 
sumption.    If  there  be  any  truth  in  the   Scriptures, 
the  difpofitions  of  the  generality  of  mankind  are  very 
unfuitable  to  their  flate,  and  their  deftiny.     When  we 
fee  them  amufed  with  trifles ;   when  we  view  them 
fleeping  fecureiy  ;  when  we  hear  them  fmging,  devoid 
of  all  concern,  we  are  ready  to  aflv,  is  this  a  prifon  ? 
Are  thefe  fons  of  mirth,  the  fons  of  death  ?  Are  thefe 
men  under  fentence  of  condemnalion,  and  waiting  on- 
ly the   hour  of  execution  ?    Such  is  the  tefl:imony  of 
this  book.     "  For  the  wrath  of  God  is  revealed  from 
*'  heaven  againfl  all  ungodlinefs  and  unrighteoufnefs 
"  of  men."     "  Upon  the  wicked  God  fhall  rain  down 
^'  fire  and  brimfl:one,  and  an  horrible  tempefl; ;   this 
"  Ihall  be  the  portion  of  their  cup."    "  He  that  believ- 
"  eth  not,  is  condemned  already."     Why  then  are 
they  not  alarmed  ?  They  do  not  believe.     Were  they 
perfuaded  of  "  the  terror  of  the  Lord,"  it  would  be 
impoflible  for  them  to  live  in  a  flate  of  apathy  and  in- 
difference.    Could  they  believe  that  "  God  refifteth 
"  the  proud,"  and  be  eafy  in  their  pride  ?  Could  they 


Si-R.  ix.]  The  Secure  alarmed*  187 

believe  that  he  "  abhorreth  the  covetous,"  and  be  eafy 
in  their  covctoufnefs  ?  No  ;  did  you  really  believe  the 
truth  of  God,  and  were  you  fully  convinced  that  all 
the  threatenings  he  has  denounced  in  his  word  will  be 
infallibly  accomplifhed  ;  "  the  joints  of  your  loins 
"  would  be  loofed,  and  your  knees  would  fmite  one 
"  againfl  another."  If  you  had  the  faith  "  of  a  Noah," 
it  would  "  move"  you  "  with  fear,"  and  lead  you  to 
"  build  an  ark."  If  you  had  only  the  faith  of  a  devil, 
you  would  "  tremble  ;"  but  you  have  not  even  this. 
Thus  the  facred  writers  have  reafoned  before  us. 
"  Wherefore  doth  the  wicked  contemn  God?  He  hath 
"  faid  in  his  heart,  God  will  not  requite  it."  "  They 
"  have  believed  the  Lord,  and  faid,  it  is  not  He,  nei- 
"  ther  fhall  evil  come  upon  us,  neither  fhall  we  fee 
"  fword  or  famine."  "  Becaufe  fentence  againll  an  evil 
"  work  is  not  executed  fpeedily,  therefore  the  heart  of 
*'  the  fons  of  men  is  fully  fet  in  them  to  do  evil."  Be- 
caufe the  gallows  is  not  in  fight  when  the  judge  pro- 
nounces the  fentence,  they  conclude  upon  their  fecu- 
rity — "  where  is  the  promife  of  his  coming  ?  all 
"  things  continue  as  they  were  from  the  beginning  of 
"  the  creation."  "  One  generation  pafleth  av/ay,  and 
"  another  cometh  ;  but  the  earth  abideth  forever." 
But  after  all,  what  is  this  eafe  which  flows  from  infidel 
perfuafion  ?  Firil,  it  is  obtained  with  difficulty.  For 
before  a  man,  who  defigns  to  get  reft  in  this  way, 
can  fit  down  fafe  and  undifturbed,  he  has  to  prove  that 
the  Scripture  is  a  falfehood ;  he  has  to  reafon  down 
every  fpecies  of  evidence  ;  he  has  to  bring  his  mind 
to  believe  the  ftrangeft  improbabilities,  and  the  groffeft 
coutradidions  j  he  has  to    explain  how  weak  mea 


188  The  Secure  alarmed.  [Ser.  ix. 

could  deliver  the  fublimeft  wifdom,  or  wicked  men 
could  be  the  rnoft  ardent  lovers  of  virtue,  the  mod 
zealous  promoters  of  holinefs  ;  he  has  to  demonftrate 
that  thofe  perfons  who  took  nothing  on  truft,  and  who 
made  every  kind  of  proof  their  ftudy,  were  all  deceiv- 
ed where  they  profefled  themfelves  to  be  moft  certain ; 
he  has  to  perfuade  himfelf  that  he  is  wifer  than  the 
wifeft  of  mankind  ;  and  though  his  vanity  would  much 
aid  the  latter  convi<Stion,  yet  furely,  taking  the  whole 
together,  it  can  be  no  inconfiderable  tafk. 

Secondly,  It  is  partial,  and  liable  to  interruption. 
For  there  can  be  no  perfed  fatisfadion,  without  per- 
fed  certainty  ;  now  this,  it  is  impoffible  to  acquire. 
In  fpite  of  all  his  endeavours  to  extirpate  them,  fome' 
remains  of  truth  will  occafionally  vex  him.  There  is 
an  internal  witnefs,  whofe  voice  will  fometimes  be 
heard;  when  confcience  cannot  govern,  it  can  cenfure; 
when  it  has  not  power  enough  to  fatisfy,  it  is  able  to' 
torment.  Sleeping  convictions  will  fometimes  be 
awakened,  and  frefh  endeavours  will  be  needful  to  lull 
them  again  to  repofe.  Though  they  are  not  always 
*'  in  bondage  to  fear  ;''  they  are,  as  the  apoflle  re- 
marks, "  fubjed  to  it :"  and  a  faithful  reproof,  or  an 
alarming  fermon  ;  an  accident,  or  a  difeafe ;  a  fudden 
death, or  an  opening  grave;  andathoufand  other  things, 
may  revive  their  alarm, and  make  them  dread  a  futurity 
at  which  they  have  laboured  to  laugh.  In  thefe  cafes 
their  grand  refource  is  diverfion ;  and  they  rufh  into 
company,  and  amufements,  in  order  to  erafe  the  im- 
preflion  ;  but  who  can  always  be  engaged  ?  who  can 
always  avoid  thought  ?  But,  thirdly,  the  lefs  liable  it 
is  to  be  difturbed,  the  more  awful ;  for  it  is  penal  j  it 


Ser.  IX.]  The  Secure  alarmed,  189 

{hews,  that  God  has  fuffered  them  to  wander  very  re- 
mote  from  the  truth  they  deemed  their  enemy,  and  to 
penetrate  far  into  the  darknefs  they  loved.  Here  Is 
fomething  more  infenfible  than  "  a  fpirit  of  flumber." 
It  is  queftioned,  whether  it  be  pofTible  for  any  man  to 
be  really  an  atheift  ;  but  is  there  any  thing  too  bad  for 
a  man  to  fall  into,  when  abandoned  of  God  ?  And  is 
there  nothing  that  can  provoke  God  to  withdraw 
his  afliilance  from  the  fmner  ?  Is  He  compelled  to 
accompany  him  when  he  fays  "depart  from  me, 
"  for  I  defire  not  the  knowledge  of  thy  ways  ?"  Is 
He  unjuft,  becaufe  He  does  not  force  the  inclinations 
of  a  man  ;  but  allows  him  in  compUance  with  his  own 
wiflies  to  go  alone  ?  If  there  be  an  atheift,  wc  fhould 
not  fearch  for  him  in  the  heathen  world,  but  among 
thofe  "  who  are  at  eafe  in  Zion."  "  For  this  people's 
^'  heart  is  waxed  grofs,  and  their  ears  are  dull  of  hear- 
"  ing,  and  their  eyes  they  have  clofed  ;  left  at  any 
*«  time  they  fliould  fee  with  their  eyes,  and  hear  with 
"  their  ears,  and  fhould  underftand  with  their  heart, 
"  and  (hould  be  converted,  and  I  fhould  heal  them." 
*'  They  received  not  the  love  of  the  truth,  that  they 
*'  might  be  faved  ;  and  for  this  caufe,  God  fhall  fend 
"  them  flrong  delufion,  that  they  fhould  believe  a  lie; 
*'  that  they  all  might  be  damned  who  believed  not  the 
"  truth,  but  had  pleafure  in  unrighteoufnefs."  Hence, 
Fourthly,  this  eafe  is  fatal ;  its  duration  is  mom.enta- 
ry  ;  it  muft  end,  and  end  in  anguifh  and  defpair.  The 
denial  of  any  thing  does  not  falfify  it.  If  a  man  has 
fwallowed  poifon,  his  adopting  an  opinion  that  it  can- 
not kill  him,  contnbutes  nothing  to  his  fafety  ;  and  it 
is  awful  to  {land  and  fee  his  con  virion  and  his  death 


190  The  Secure  alarmed.  [Ser.  ix. 

arriving  together.  Your  denying  a  refurreclion,  will 
not  hide  you  forever  in  the  grave.  Your  difbeheving 
a  day  of  retribution,  will  not  keep  you  from  appear- 
ing before  God.  "  Their  judgment/'  fays  the  apof- 
tle,  "  now  of  a  long  time  lingereth  not,  and  their  dam- 
"  nation  llumbereth  not,''  while  they  reafon,  it  rolls 
on  ;  every  argument  brings  it  one  diftance  nearer ;  the 
confutation  fet  off  before  the  infidel  began  the  book, 
and  it  may  arrive  before  he  has  finifhed  it.  Noah 
preached  to  the  inhabitants  of  the  old  world  ;  they  de- 
rided  him,  and  purfued  their  bufmefs  and  their  plea- 
fures  ;  but  "  the  flood  came,  and  took  them  all  away." 
When  Lot  warned  "  his  fons-in-law,  he  feemed  unto 
"  them  as  one  that  mocked,"  but  the  cities  were  de- 
ftrayed.  Various  things  prophefied  of  the  Jews,  at  a 
time  when  there  was  no  human  probability  of  their 
occurrence,  were  minutely  accomplifhed.  Babylon 
feemed  fecure  \  its  walls  were  impregnable.  Its  pro- 
vifions  defied  a  fiege  \  hence  her  confidence  :  "  for 
"  thou  hail  truiled  in  thy  wickednefs ;  thou  haft  faid 
"  in  thine  heart,  I  am,  and  there  is  none  elfe  befide 
"  me  :  therefore  fiiall  evil  come  upon  thee,  thou  flialt 
"  not  know  from  whence  it  rifeth  :  and  mifchief  fhall 
"  fall  upon  thee,  thou  fhalt  not  be  able  to  put  it  off:  and 
"  defolation  fhall  come  upon  thee  fuddenly,  which  thou 
"  fhalt  not  know."  And  it  was  taken  and.deftroyed 
in  one  night.  "  The  Scriptures  cannot  be  broken ;" 
therefore  thus  it  will  be  with  all  the  threatenings  of 
heaven  :  and  "  when  they  fhall  fay.  Peace  and  fafety, 
"  then  fudden  deftrudion  cometh  upon  them,  as 
"  travail  upon  a  woman  with  child  ;  and  they  fhall  not 
^^  efcape."     Nor  will  they  only  be  condemned  not- 


Ser.  IX.]  The  Secure  alarmed,  191 

withftanding  their  unbelief;  but  they  will  be  punifhed 
for  it.  Men  are  never  more  offended  than  when  their 
veracity  is  fufpedted  ;  and  they  are  inftantly  ready  to 
demand  fatisfaclion  for  the  injurious  aifront ;  and  can 
you  "  turn  the  truth  of  God  into  a  lie"  with  impuni- 
ty .?  "  If  there  fhould  be  among  you  any  man,  who 
*' when  he  heareth  the  words  of  this  curfe,  fliall  blefs 
"  himfelf  in  his  heart,  faying,  I  fliall  have  peace,though 
"  I  walk  in  the  imagination  of  my  heart  to  add  drunk- 
"  ennefs  to  third  ;  the  Lord  will  not  fpare  him,  but 
"  then  the  anger  of  the  Lord  and  his  jealoufy  fhall 
"  fmoke  againfl  that  man  ;  and  all  the  curfes  that  are 
"  written  in  this  book  fliall  lie  upon  him,  and  the  Lord 
^'  ihall  blot  out  his  name  from  under  heaven." 

IIL  Some  "  are  at  eafe  in  Zion"  from  vain  con- 
fidence ;  relying  on  the  goodnefs  of.  their  prefent 
flate,  and  on  the  certainty  of  their  future  happinefs. 
See  one  of  thefe  deluded  creatures  going  up  into  the 
temple  to  pray  ;  "  and  the  Pharifee  flood  and  prayed 
'^  thus  with  himfelf;  God,  I  thank  thee  that  I  am  not 
",  as  other  men  are,  extortioners,  unjufl,  adulterers,  or 
*'  even  as  this  publican.  I  fafl  twice  in  the  week,  I 
"  give  tithes  of  all  that  I  pofTefs."  In  this  flate,  ac- 
cording to  his  own  confefTion,  was  Paul  once — "  I  was 
"  alive  without  the  law  ;"  cheerful  and  happy,  full  of 
falfe  hope  and  falfe  joy,  fully  fatisfied  of  my  acceptance 
with  God,  and  a  flranger  to  all  apprehenfion  of  dan- 
ger. Such  was  the  church  of  Laodicea — "  thou  fay- 
*'  efl,  I  am  rich  and  increafed  with  goods,  and  have 
"  need  of  nothing  ;  and  knowefl  not  that  thou  art 
"  wretched,  and  miferable,  and  poor,  and  blind,  and 


192  Tfje  Secure  alarmed,  [Ser.  ix^ 

*'  naked."  Nor  are  thefe  inflances  unufual,  or  fin- 
gular ;  "  for  there  is  a  generation  that  are  pure  in 
"  theii*-own  eyes,  and  yet  are  not  waihed  from  their 
"  filthinefs."  There  is  then  fuch  a  thing  as  fpirituaJ 
felf-fiattery  ;  there  is  fuch  a  thing  as  a  delufive  depen- 
dence in  religion  ;  yes,  "  there  is  a  way  that  feemeth 
"  right  unto  a  man,  but  the  end  thereof  are  the  ways  of 
"  death."  From  innumerable  fources  is  the  mihappy 
conclufion  drawn  ;  from  pious  anceftors  and  diftin- 
guiihed  privileges  ;  from  ritual  obfervances  ;  from  du- 
ties in  which  the  afFedions  are  never  engaged  ;  from 
virtues  placed  oppofite  vices ;  from  comparifons  of  our- 
felves  with  others  ;  from  partial  reformations ;  from 
hearing  a  number  of  fermons  ;  from  dreams  ;  from 
fudden  impulfes  ;  from  the  appHeation  of  promifes ; 
from  orthodoxy ;  from  terror  in  the  confcience  ;  from 
fervour  in  the  palTions ;  from  fpiritual  gifts.  Thefe 
are  only  a  few  articles  from  the  inventory  of  delufion, 
by  which  the  enemy  of  fouls,  according  to  the  char- 
after  and  circumflances  of  mankind,  excites  and  en- 
courages a  hope  which  will  one  day  cover  them  with 
fliame.  And  it  fometimes  happens,  that  the  fame  per- 
fon  fuccellively  occupies  many  of  thefe  refuges  of  Hes; 
as  he  is  expelled  by  convidion  from  one,  there  is 
another  to  receive  him  ;  only  the  continuance  of  his 
fatisfaftion  requires,  that  if  his  knowledge  increafes, 
every  frefh  deception  fhould  become  more  fubtle  and 
fpecious.  Thus  "  the  flrong  man  armed  keepeth  his 
"  palace  ;"  and  while  this  is  the  cafe,  "  his  goods  are 
"  in  peace."  There  is  a  ftillnefs  in  the  confcience. 
The  mind  has  no  mifgiving  fears.  They  are  back- 
wat'd  to  felf-examination  j  and  wifli  not  to  have  tlie 


Ser.  IX.]  The  Secure  alarmed,  193 

good  opinion  they  entertain  of  themfelves  fhaken.  If 
you  lived  with  them,  you  would  never  find  them  walk- 
ing mournfully  befora-^the  Lord ;  you  would  never 
hear  them  complaining  of  their  inward  conflicl,  or 
hear  them  afking  "what  muft  I  do  to  be  faved  ?" 
Nothing  can  be  more  dreadful  than  this  (late  ;  for  con- 
fider  only  two  things ;  firfl,  this  confidence  keeps 
them  from  looking  after  falvation.  Were  it  not  for 
this  fhelter,  they  would  be  induced  to  flee  for  refuge  ; 
they  are  too  good  to  be  faved.  Hence  fays  our  Sa- 
viour, "publicans  and  harlots  fhall  enter  into  the 
"  kingdom  of  heaven  before"  fuch.  Few  ever  pre- 
tend to  vindicate  vice  ;  and  a  vigorous  charge  on  the 
confcience  of  the  ungodly  may  fucceed  ;  btit  no  weap- 
on can  penetrate  this  felf-righteous  armour.  While  he 
continues  wrapped  up  in  this  prefumption,  there  is  no 
hope  of  his  converfion  ;  the  word  has  no  power  over 
him.  Do  we  exhort  men  to  believe  ?  He  congratulates 
himfelf  that  he  is  a  believer.  Do  we  urge  them  to  re- 
pentance? He  needs  none.  Do  we  prefs  them  to  efcape 
from  the  wrath  to  come  ?  He  is  in  no  danger.  He 
applies  to  himfelf  only  promifes  and  privileges  to 
which  he  has  no  claim,  and  which  will  only  ferve  to 
render  the  confequences  of  his  delufion  the  more  pain- 
ful. For  this  courfe,  fecondly,  will  terminate  in  dread- 
ful furprife  and  difappointment ;  the  fooliih  builder, 
who  did  not  fufped  the  {lability  of  the  houfe,  will  learn 
its  weaknefs  i^  the  ftorm  and  the  ruins  \  the  man  is 
paft  all  hope  before  he  begins  to  fear.  His  miflake 
is  difcovered  when  it  is  too  late  to  be  redified  !  O 
what  confufion  !  O  the  horrors  of  regret  and  of  de- 
fpair  !  "  Strive  to  enter  in  at  the  ftrait  gate^  for  manv 
Aa 


194  The  Secure  alarmetL  [Ser.  ix- 

^'  will  feek  to  enter  in,  and  fhall  not  be  able.  When 
''  once  the  mailer  of  the  houfe  is  rifen  up,  and  hath 
'•  j(hut  to  the  door,  and  ye  begin  to  fland  without,  and 
"  knock  at  the  door,  faying.  Lord,  Lord,  open  unto 
''  us  ;  and  he  fliall  anfvver  and  fay  unto  you,  I  know 
"  you  not,  whence  you  are ;  then  fhall  ye  begin  to  fay, 
"  we  have  eaten  and  drunk  in  thy  prefence,  and  thou 
"  haft  taught  in  our  ftreets.  But  he  fhall  fay,  I  tell 
^'  you  I  know  you  not,  whence  you  are  ;  depart  from 
"  me,  all  ye  workers  of  iniquity.  There  fhall  be  weep- 
"  ing  and  gnafhing  of  teeth,  when  ye  fhall  fee  Abra- 
"  ham,  and  Ifaac,  and  Jacob,  and  all  the  prophets,  in 
^  the  kingdom  of  heaven,  and  ye  yourfelves  thrufl 
*'  out.'*  My  dear  hearers,  remember  this  awful  caution; 
and  fmce  {o  many  miftake,  "  let  him  that  thinketh  he 
"  ftandeth  take  heed  left  he  fall."  Dare  you  truft 
your  ftate  without  trying  it  ?  In  a  bufmefs  of  everlaft- 
ing  importance  can  you  be  fatisfied  with  equivocal  or 
with  ftender  evidence  ?  In  all  other  cafes  will  you  think 
you  can  never  be  too  fure,  and  is  this  the  only  one  in 
which  you  are  refolved  never  to  doubt  ?  O  fee  that 
you  poffefs  that  "  grace  which  bringeth  falvation.*' 
Go  and  compare  your  character  with  the  reprefenta- 
tions  given  of  real  chriftians  in  the  Scriptures.  Go 
and  "  learn  what  that  meaneth  ;"  "  if  any  man  be  in 
"  Chrift,  he  is  a  new  creature  ;  old  things  are  pafTed 
*^  away,  and  behold  all  things  are  become  new."  We 
fometimes  try  to  alarm  you  by  your  fm ;  we  would 
alarm  you  this  evening  by  your  religion  j  the  religion 
of  many  of  you  is  likely  to  prove  the  means  of  your 
eternal  ruin. 


Ser.  IX.]  The  Secure  alarmed.  195 

IV.  Some  "  are  at  eafe  in  Zion"  from  practical 
INDIFFERENCE.  You  would  mucli  ofFeiid  perfons  of 
this  clafs,  were  you  to  inquire  whether  they  believed 
the  Scripture  ?  They  read  it  daily  ;  "they  come  to'* 
his  minifters  "  as  his  people  come  ;"  and  the  preacher 
*'  is  unto  them  as  a  very  lovely  fong  of  one  that  hath 
"  a  pleafant  voice,  and  can  play  well  on  an  inftrument : 
"  for  they  hear  his  words,  but  they  do  them  not." 
They  are  "  like  unto  a  man  beholding  his  natural  face 
*'  in  a  glafs  ;  for  he  beholdeth  himfelf,  and  goeth  his 
^'  way,  and  ftraitway  forgetteth  what  manner  of  man 
*'  he  was."  Nor  are  thefe  perfons  to  be  charged  fen- 
timentally  with  Antinomianifm,  or  any  other  error. 
They  know  the  gofpel  in  theory ;  but  they  are  ftrangers 
to  its  divine  efficacy.  Of  all  the  various  charatlers  we 
have  to  deal  with  in  our  miniflry,  thefe  are  the  moft  un- 
likely to  enfure  fuccefs.  When  we  endeavour  to  con- 
vince the  ignorant,  or  to  roufe  the  unthinking,  we  feel 
fome  hope  ;  but  as  for  thofe  of  you  who  have  heard 
the  gofpel  from  your  infancy,  or  have  fat  under  it  long 
enough  to  learn  diflindly  and  familiarly  all  the  truths 
it  contains  ;  who  know  every  thing  we  can  advance  ; 
who  believe  every  thing  we  can  prove  ;  who  can  even 
*'  contend  earneftly  for  the  faith  once  delivered  to  the 
*'  faints,"  and  reft  fatisfied  regardlefsof  the  influence  of 
thefe  things  in  your  hearts  andlives,you,you  are  the  moft 
likely  to  drive  minifters  to  defpair.  We  preach  ;  you 
acknowledge  and  admire ;  but  you  difcover  no  more 
concern  to  obtain  the  one  thing  needful  we  propofe, 
than  if  you  were  perfuaded  we  called  you  "  to  follow 
*'  a  cunningly  devifed  fable."  You  believe  there  is  no 
felicity  in  the  creature,   and  that  fatisfadion  is  to  be 


196  The  Secure  alarmed.  [Ser.  ix. 

found  in  God  only  ;  the  convidion  is  juft,  but  it  is 
completely  ufelefs  ;  for  you  are  "  forfaking  the  Foun- 
"  tain  of  living  waters,  and  hewhig  out  to  yourfelves 
"  broken  ciilerns,  cifterns  that  can  hold  no  water." 
You  confefs  there  is  a  hell,  and  that  its  mifery  is  ex- 
treme, but  you  never  take  one  ilep  to  avoid  it.  We 
cry,  "  death  is  rapidly  approaching  you  ;  and  the  Judge 
*'  ftandeth  before  the  door  :"  you  anfwer,  yes,  and 
ilumber  on.  Your  life  is  a  perpetual  contradiction  to 
your  creed  ;  you  are  not  happy,  and  contrive  not  to 
be  miferable.  O  v/hat  a  wafle  of  means  and  privileges 
have  you  occafioned  !  Why  did  you  not  inform  us 
from  the  beginning  that  you  never  intended  to  regard 
thefe  things,  then  we  could  have  turned  to  others  ;  you 
have  robbed  them  of  fermons  which  they  would  have 
heard  to  purpofe,  and  which  you  have  heard  in  vain. 
I  need  not  fay,  you  are  not  chriflians,  that  you  are 
wholly  unlike  them  ;  that  you  do  not  "  war  a  good 
"  warfare  ;"  that  you  do  not  "  run  the  racefet  before 
*'  you  ;  for  you  are  acquainted  with  all  this  ;"  you  do 
not  miftake  your  condition  ;  you  know  you  are  in  a 
ftate  of  condemnation,  and  are  ftill  at  eafe  !  !  O  what 
a  paradox  are  you  !  Nothing  can  be  fo  hateful  to  the 
Supreme  Being  as  this  llate  of  inadivity.  He  would 
you  "  were  either  cold,  or  hot."  Since  you  know 
your  Lord's  will,  and  do  it  not,  you  will  "  be  beaten 
"  with  many  ftripes."  "  It  will  be  more  tolerable  for 
"  Sodom  and  Gomorrha  in  the  day  of  judgment  than 
"  for  you."  No  inftance  in  the  Scripture  is  recorded 
of  the  converfion  of  perfons  in  your  peculiar  circum- 
ftances.  You  are  fermon-proof.  A  bible  has  poured 
forth  all  its  treafures  before  you  ;  it  has  thrown  down 


Sir.  IX.]  The  Secure  alarmed.  197 

at  your  feet  heaven  and  hell,  but  it  has  excited  neither 
hope  nor  fear.  Surely  you  have  reafon  to  apprehend 
that  means  fo  long  applied  in  vain,  will  be  always  ufe- 
lefs  ;  for  what  probability  is  there  that  the  word  which 
has  done  nothing  already,  fliould  prove  efficacious 
now  ?  Will  the  fword  of  the  Spirit  become  keener  ? 
Will  the  remedy  acquire  more  virtue  to  heal  ? 

This  illuftration  of  our  fubjed:  leads  us  to  fuggell 
the  following  inferences. 

Firfl:,  If  "  woe  be  to  them  that  are  at  eafe  in  Zion," 
furely  they  are  highly  criminal,  who  countenance  and 
promote  fuch  a  ftate.  And  of  this  number  are  min- 
iilers,  who  preach  fo  as  never  to  give  offence,  or 
€xcite  alarm.  "  For  they  have  healed  the  hurt  of  the 
"  daughter  of  my  people  flightly,  faying,  Peace,  peace, 
^- when  there  is  no  peace  ;  therefore  fhall  they  fall 
"  among  them  that  fall ;  in  the  time  of  their  vifitation 
"  they  fhall  be  cafl  down,  faith  the  Lord."  "  A  won- 
"  derful  and  horrible  thing  is  committed  in  the  land : 
"  the  prophets  prophefy  falfely,  and  the  prieils  bear 
/'  rule  by  their  means,  and  my  people  love  to  have  it 
"  fo  :  and  what  will  ye  do  in  the  end  thereof?"  O 
how  dreadful  will  it  be  in  the  day  of  judgment  to  hear 
the  reproach,  "  There  is  the  man  that  deceived  me, 
"  and  thereby  deftroyed  me.  Curfed  watchman,  you 
"  never  announced  my  danger  till  the  enemy  had  fe- 
"  cured  his  prize."  Of  this  number  are  all  thofe 
characters,  who  will  never  feize  an  opportunity  to 
warn  a  fellow-creature,  or  a  friend,  of  his  condition ; 
and  who  will  fuffer  a  foul  to  perifh,  rather  than  incur 
a  reflection,  or  a  frown,  by  the  exercife  of  faithful 
kindnefs.     "  Thou  fhalt  not  hate  thy  brother  in  thine 


198  The  Secure  alarmed*  [^Ser*  ix. 

*'  heart ;  thou  (halt  in  any  wife  rebuke  thy  neighbour, 
*'  and  not  fuffer  fin  upon  him." 

Secondly,  If  "  woe  be  to  them  that  are  at  eafe  in 
"  Zion,"  let  none  be  troubled  when  they  find  their 
connexions  diftreifed  and  alarmed  with  afenfe  of  their 
fin  and  danger.     "  This  ficknefs  is  not  unto  death  ;" 
this  pain  is  a  fign  of  returning  life  ;  this  "  want"  will 
make  the  prodigal  think  of  home,  where   "  there  is 
*' bread  enough  and  to  fpare."     When  people  of  the 
world  fee  their  friends  and  relations  in  fpiritual  anxiety, 
they  fear  approaching  derangement,  or  melancholy  ; 
they  are  eager  to  fend  them  into  company  ;  or  to  or- 
der them  to  the  theatre.  But  thofe  of  us  who  have  been 
through  this  ilate  of  mind  ourfelves,  can  rejoice  while 
we  fympathize,  knowing  that  it  is  the  common  method 
of  the  Saviour  to  wound   before  he  heals  ;  to  humble 
before  he  exalts  ;   and  hoping  that  this  procefs  is  the 
preparation  for  that  mercy,  which  is  never  prized  till 
we  are  made  to  feel  our  mifery.     Such  was  the  difpo- 
fition  of  the  apoflle — "  Now  I  rejoice  not  that  ye  were 
"  made  forry,  but  that  ye  forrowed  to   repentance  ; 
*'  for  godly  forrow  worketh  repentance  to  falvation 
"  not  to  be  repented  of ;  but  the  forrow  of  the  world 
"  worketh  death." 

Thirdly,  If  "woe  be  to  them  that  are  ateafe  inZion,'^ 
there  is  nothing  fo  much  to  be  dreaded  as  falfe  fecurity 
in  religion.  I  know  that  there  are  many  alarms  which 
never  iflue  in  falvation.  I  know  that  many  fear  hell, 
who  never  fear  fin ;  but  ftill  thefe  diftreffing  convidions 
are  hopeful ;  they  produce  exertions  which  may  receive 
a  heavenly  tendency  ;  they  look  like  the  harbingers 
of  religion  ;  they  are  blofibms  if  not  fruit ;  and  though 


Ser*  IX.]  The  Secure  alarmed.  199 

they  maybe  blighted  or  fhaken  off,  we  cannot  help  hail- 
ing them.  Some  are  afraid  of  their  trouble  ;  we  wifh 
they  were  afraid  of  their  peace.  They  are  glad  when 
by  company,  or  amufement,  they  have  freed  themfelves 
from  certain  painful  impreilions  ;  whereas  this  is  rather 
a  judgment,  than  a  mercy.  They  rejoice,  fays  an  old 
divine,  to  get  rid  of  a  fhaking  ague,  though  it  has  left 
them  in  a  deep  decline.  There  is  nothing  fo  fatal  as 
the  carelelTnefs  and  indifference  of  a  man  who  was 
never  diflreifed  about  fm,  or  deprived  of  one  hour's 
reft,  by  faying,  "  what  have  I  done  ?"  It  is  terrible 
when  a  man  is  ftruck  with  fpiritual  fenfeleffnefs.  Bet- 
ter for  God  to  ruin  your  eftate,  to  bereave  you  of 
your  friends,  to  deftroy  your  health,  than  fuffer  you 
to  have  a  "  feared  confcience,"  or  a  heart ''  hardened 
^'  through  the  deceitfulnefs  of  fin."  It  would  have 
been  well,  if  the  foolifh  virgins  had  been  roufed  from 
their  lleep  before  the  midnight  cry,  had  it  been  done 
even  by  the  intrufion  of  robbers.  This  induces  us  to 
be  fo  urgent  in  this  cafe  ;  anxious  if  by  any  means  to 
produce  in  you  that  falutary  alarm  which  will  lead  you 
to  precaution  and  remedy ;  and  by  destroying  the 
peace  of  fm,  fecure  to  you  "  the  peace  of  God,  which 
"  pafleth  all  underftanding." 

•  Fourthly,  If "  woe  be  to  them  that  are  at  eafe  in 
"  Zion,"  there  is  confolation  for  them  that  are  dif- 
trefled  there.  Nothing  is  more  common  than  to  find 
gracious  fouls  filled  with  difcouraging  apprehenfions 
and  fears,  and  frequently  "  they  refufe  to  be  comfort- 
"  ed."  We  do  not  admire  and  applaud  all  their  doubts 
and  their  dejedions  ;  but  thefe  painful  fcruples  are 
eafily  accounted  for,  and  they  lie  on  the  fafe  fide  of 


200  The  Secure  alarmed.  [Ser»  ix, 

religion.  They  are  very  diflinguilliable  from  unbeiief ; 
and  arife,  1 .  From  their  view  of  the  importance  of  the 
concern  ;  it  is  nothing  lefs  than  the  everlafling  falva- 
tion  of  their  fouls.  Such  a  thing  cannot  be  flightiy 
determined  ;  they  are  always  fufpicious  ;  they  can  never 
have  fufficient  certainty  ;  they  require  evidence  upon 
evidence.  "  This  is  the  only  opportunity  to  enfure  ; 
what,  if  I  Ihould  be  miflaken  r"  2.  From  a  convidion 
of  the  deceitfulnefs  of  their  own  hearts,  which  have 
often  impofed  upon  them.  3.  From  a  recollection 
that  many  live  and  die  in  their  delufion  ;  and  what  if 
they  flipuld  be  of  the  number  ?  Thus  they  can  hardly 
argue  themfelves  into  eafe  ;  and  while  others  do  not 
fear  at  all,  thefe  fear  too  much  ;  while  odiers  will  not 
preceive  the  faddefl  evidences  of  fm,  thefe  will  hardly 
difcern  the  faired  evidences  of  grace.  Both  are  blame- 
able,  butsthey  are  not  equally  dangerous.  The  one 
lofes  his  peace  for  a  time ;  the  other  lofes  his  foul  for 
ever.  It  is  better  to  have  a  burdened,  than  a  benumb- 
ed confcience  ;  it  is  better  to  have  a  fcrupulous,  than 
a  licentious  mind  ;  they  are  not  likely  to  peridi,  who 
are  afraid  of  perilling.  But  after  all,  chriftians,  your 
God  is  concerned,  not  only  for  your  fafety,  but  for 
your  happinefs ;  and  many  advantages  would  arife 
from  your  fpiritual  joy.  Jefus  is  "  appointed  unto 
"  them  that  mourn  in  Zion,  to  give  them  beauty  for 
"  alhes,  the  oil  of  joy  for  mourning,  the  garment 
"  of  praife  for  the  fpirit  of  heavinefs."  He  has  promif- 
.ed  "  another  Comforter,  who  fliall  abide  with  you  for 
"  ever."  He  has  written  this  book  for  your  "  learn- 
*'  ing,  that  you  through  patience  and  comfort  of  the 
«  Scriptures  might  have  hope."     To  his  minifters  He 


Ser.  IX.]  The  Secure  alarmed,  'JOl 

has  faid,  "  Comfort  ye,  coniibrt  ye  my  people  ;'*  O 
that  I  could  now  execute  my  commiflion  ;  O  that  I 
had  the  tongue  of  the  learned,  and  could  fpcak  a  word 
in  feafon  to  him  that  is  weary  ;  ()  that  I  could  remove 
all  your  groundlefs  fears  and  diftrelfing  jealoufies  ;  () 
that  I  could  place  the  promifes  within  your  view,  and 
within  your  reach.  "  Bleffed  are  the  poor  in  fpirit,  for 
"  theirs  is  the  kingdom  of  heaven.'*  "  Bleffed  are 
"  they  that  mourn,  for  they  fliall  be  comforted." 
"  Bleffed  are  they  that  do  hunger  and  third:  after 
"  righteoufnefs,  for  they  (liall  be  hlled."  "  Bleffed 
*'  are  the  merciful,  for  they  fhall  obtain  mercy."  Re- 
member "  the  facrifices  of  God  are  a  broken  fpirit ;  a 
"  broken  and  a  contrite  heart,  God  will  not  defpife." 
Remember  the  dawn  is  the  pledge  and  the  beginning 
of  day.  Remember  your  dehres  are  an  evidence  of 
fomething  good,  and  an  "  affurance  of  fomething  bet- 
"ter."  "  Now  our  Lord  Jefus  Chrifl  himfelf,  and 
*'  God  even  our  Father,  which  hath  loved  us,  and 
"  hath  given  us  everlafting  confolation  and  good  hope 
"  through  grace,  comfort  your  hearts,  and  eflablifl) 
"you  in  every  good  word  and  work."      Amen. 


Bb 


SERMON       X. 


ON  PROGRESS  IN  RELIGION 

Joshua  xiii.  K 
- — There  reinaineth  yet  very  much  land  io  be  pojfejfed. 

""OUCH  was  the  addrefs  of  God  to  Joih- 
iia  ;  nor  was  it  vain.  It  flirred  "up  his  pure  mind 
'*  by  way  of  remembrance  ;"  and  having  "  affembled 
*'  the  whole  congregation  of  the  children  of  Ifrael  to- 
"  gether  at  Shiloh,"  he  faid  unto  them,  "  How  long 
*'  are  ye  flack  to  go  to  poffefs  the  land  which  the  Lord 
"  God  of  your  fathers  hath  given  you  ?"  They  fhouid 
have  marched  forward,  advancing  their  arms  to  the 
extremities  of  the  promifed  poiTellion.  It  was  all  their 
own  by  divine  grant ;  and  they  had  only  to  feize  it. 
When  they  entered,  they  burned  with  zeal ;  every 
day  was  diflinguiflied  by  fome  frefh  triumph  ;  they 
went  "  from  conquering  to  conquer."  But  their  fer- 
vour foon  cooled,  their  courage  foon  failed  ;  andfatis- 
fied  with  an  imperfe£l  acquifition,  they  laid  down  their 
arms,  and  refumed  them  only  when  they  became 
neceflary  for  defence. 

And  this,  my  brethren,  reminds  us  of  a  two-fold 
reproach,  which  attaches  to  chriftians.     When  our 


Ser.  X.]  On  Progrcfs  in  Religion,  203 

Saviour  had  received  "  all  powcv  in  heaven  and  in 
"  earth/'  for  the  purpofe  of  fpiritual  empire  ;  he  faid 
to  his  difciples,  "  Go  ye  into  all  the  world,  and  preach 
"  the  gofpel  to  every  creature  ;"  '^  go  ye,  and  teach 
"  all  nations,  bS-ptizing  them  in  the  name  of  the  Fa- 
"  ther,  and  of  the  Son,and  of  the  Holy  Ghoft;  and,loI 
*'  I  am  with  you  always  even  to  the  end  of  the  world.'* 
Thus  clear,  and  thus  extenfive  was  their  commifTion. 
They  were  to  fubdue  a  rebellious  globe  "  to  the  obedi- 
"  ence  of  faith."  This  alone  was  to  circumfcribe,  and 
to  terminate  their  exertions.  They  began  well.  The 
company  of  the  publifhers  flew  like  angels,  having  the 
cverlafting  gofpel  to  preach  to  the  inhabitants  o^'  the 
earth.  From  Jerufalem  they  proceeded  in  all  direc- 
tions, like  the  lines  of  a  circle  from  the  centre.  Com- 
mencing in  Judea,  they  foon  fpread  over  all  Paleftine, 
entered  the  contiguous  countries  in  Afia,  vifited  the 
ifles,  reached  Europe.  And  fucceflively  the  banners 
of  the  crofs  were  difplayed,  in  province  beyond  prov- 
ince, and  in  clime  beyond  clime.  But  inflead  of  con- 
tinuing their  glorious  career,  after  a  while  they  looked 
back,  and  were  fatisfied  with  their  progrefs  ;  they  pre- 
ferred eafe  to  acquifition  ;  they  began  to  divide  the 
fpoil  they  had  gained  ;  they  often  turned  their  arms 
againfl  each  other,  while  the  enemy  prefliag  upon 
them,  frequently  obliged  them  to  contract  their  limits, 
and  to  change  their  pofition.  Since  then,  their  caufe 
has  not  profpered  ;  and  many  a  judgment  h-as  been  in- 
flided,  to  awaken  them  to  a  fenfe  of  their  fm,  and  a 
convidion  of  their  duty.  Many  a  voice  has  been  raif- 
ed  in  vain  ;  calliag  upon  them  to  arifc  and  go  forward; 
reminding  them  that  is  was  all  purchafed  and  proniif- 


204  On  Frogrefs  in  Religion.  [Ser.  x. 

ed  country  ;  that  the  "  heathen"  was  deftined  to  be 
"their  inheritance,  and  the  iitternioft  parts  of  the 
"  earth"  were  to  become  "  their  poffefTion."  May 
we  hope,  that  at  length  the  voice  of  God  is  beginning 
to  be  heard  ?  and  that  his  meflengers,  fpreading  abroad 
to  the  eaft,  and  to  the  weft,  to  the  north,  and  to  the 
foiith,  his  "  glory  fliall  be  revealed,  and  all  flefh  fhali 
"  fee  it  together  ?"  May  the  Lord  haften  it  in  his  time. 
And  to  draw  nearer  the  defign  of  this  difcourfe, 
chriftians,  God  has  alTigned  you  a  glorious  portion. 
"  The  lines  are  fallen  to"  you  "  in  pleafant  places  ; 
"  yea,"  you  "  have  a  goodly  heritage."  Opening  be- 
fore you  the  difcoveries  of  revelation,  He  faid.  Make 
all  this  your  own ;  advance  ;  leave  nothing  unpoflefTed. 
At  firil  you  were  filled  with  fpiritual  ardour.  You 
laid  "  afide  every  weight."  You  were  feen  on  the  full 
ftretch  to  reach  "  the  end  of  your  faith,  even  the  fal- 
*'  vation  of  your  fouls."  Had  you  then  heard  a  pre- 
diction, of  what  has  fmce  taken  place  in  your  difpo- 
fitions  and  purfuits,  it  would  have  appeared  like  "  an 
"  idle  tale."  But,  alas  !  you  have  become  thefe  in- 
credible characters.  Your  love  has  waxed  cold.  You 
have  fat  down  long  before  you  have  obtained  a  com- 
plete vidory  ;  long  before  you  have  finifhed  your 
courfe  ;  long  before  you  have  realized  all  the  invalu- 
able blcffings  of  your  inheritance  ;  and  I  am  come  this 
evening  to  remind  you,  I.  That  there  remaineth 

YET  very  much  LAND  TO  BE  POSSESSED.  II.  To 
CALL  UPON  YOU  TO  ARISE,  AND  MAKE  FRESH  AND 
CONTINUED  PROGRESS.  III.  To  GIVE  YOU  SOME 
ADVICE  WITH  REGARD  TO  YOUR  FUTURE  EXER» 
TIONS. 


'Ser.  X.]  On  Promfs  in  Religion.  'lon 

Part  I.  Yes,  cliriftians,  'i  here  rkmaineth  yet 
VERY  MUCH  LAND  TO  HE  POSSESSED  ;  many  cities 
and  ftrong  holds,  many  fine  plains,  and  '•  fprings  of 
"  water/'  many  beautiful  valleys,  and  very  "  fruitful 
'^  hills"^ — or,  to  fpeak  lefs  in  figure,  much  of  your  re- 
ligion is  unattained,  imoccupied,  uncnjoyed  ;  you  are 
far  from  its  boundaries.  Very  little  of  it  indeed  do 
fome  of  you  pofiefs  ;  you  command  only  a  fmall,  in- 
confiderable  corner,  fcarccly  affording  you  a  fubfiit- 
ence.  But  I  make  no  diflindions  ;  I  addrefs  myfelf 
even  to  thofe  of  you,  who  have  made  the  greateft  prcf- 
refs  in  the  divine  life.  And  furely  it  is  not  difficult  to 
make  you  fenfible  of  your  remaining  deficiencies. 
Draw  near  thofe  illuftrious  charadlers,  whofe  hiftory 
is  recorded  in  the  Scriptures  of  truth.  Compare  your- 
felves  with  thofe  finiflied  likenefl'es  of  chriftians,  which 
an  infallible  pencil  has  given  us  in  the  gofpel.  Ob- 
ferve  well  the  fublime  intention  of  the  gracious  difpen- 
fation  under  which  you  live,  and  which  is  nothing  lefs 
than  to  make  you  "  partakers  of  the  divine  nature," 
to  enable  you  to  live  "  the  life  of  God,"  and  to  ren- 
der you  "  perfeft,  even  as  your  Father  which  is  in 
''  heaven  is  perfed." 

Take  a  furvey  of  your  religion  ;  I  would  examine 
you  with  regard  to  three  articles,  which  have  a  de- 
pendence on  jeach  other,  and  in  each  of  which  you 
will  be  found  "  to  come"  woefully  "  fliort." 

Firfl:,  Confider  your  knowledge.  While  you  are 
men  in  years,  are  you  not  *'  children  in  underfland- 
'Mng  ?"  You  have  been  liberally^  favoured  with  the 
means  of  information.  Do' you  poflefs  all  you  should 
have  known  j  and  all  you  could  have  known  ?  After 


206  On  Progrefs  in  Religion,  [Ser.  x. 

fo  many  years  of  hearing,  what  additions  have  you 
made  to  your  ftores  ?  Are  you  filled  with  holy  pru- 
dence to  "  ponder  the  path  of  your  feet,"  to  "  look 
*'  well  to  your  goings,"  and  to  difcern  fnares  where 
there  is  no  appearance  of  danger  ?  Do  you  "  walk 
"  circumfpedly,"  "  not  as  fools,  but  as  wife  ?"  Have 
you  a  fufficiency  of  holy  wifdom  to  "  rule  well  your 
"  own  houfes,"  and  to  "  train  up  your  children  in  the 
"  nurture  and  admonition  of  the  Lord  ?"  Are  you  able 
to  "  give  to  every  man  that  afketh  you,  a  reafon  of 
"  the  hope  that  is  in  you  ?"  Can  you  apply  general 
principles  to  particular  cafes  ?  Can  you  reconcile 
promifes  and  providences  when  they  feem  adverfe  to 
each  other  ?  Does  "  the  word  of  Chrifc  dwell  in  you 
"  RICHLY  in  ALL  wifdom  ?"  Have  you  clear,  com- 
bining, and  impreflive  views  of  any  truth  of  the  Scrip- 
ture ?  And  are  there  not  many  fubjeds  of  revelation, 
with  which  you  have  ko  acquaintance  ?  Alas  !  with 
many  profeflbrs  of  religion,  more  than  half  the  bible 
is  entirely  ufelefs.  They  confine  their  attention  only 
to  a  few  dodrines,  and  even  thefe  they  regard  not  as 
they  are  delivered  in  the  undefined  grandeur  of  the 
facred  writers,  but  as  they  are  reduced  and  modelled 
to  ftand  conveniently  in  a  human  creed,  or  a  human 
fyftem.  What  a  difference  is  there  between  the  ocean 
of  revelation,  and  fuch  a  vefTel-fuU  of  truth,  as  any 
formulary  of  doctrine  contains!  but  the  latter  has  often 
been  miflaken  for  the  former  ;  and  becaufe  it  is  eafy 
to  penetrate  to  the  bottom  of  the  one,  many  imagine 
they  have  fathomed  the  other.  David  gives  us  a  fine 
jdea  of  revelation,  when  he  tells  us  "  it  is  exceeding 
<>  broad."     Of  «  all"  other  "  perfedion"  he  could  fee 


Ser.  X.J  On  Progrefs  in  Religion,  207 

''an  end;**  but  he  viewed  this  as  incomprehenfible 
and  boundlers  ;  here  he  faw  rpom  for  unceafnig  prog- 
refs ;  here  he  knew  frefli  beauties  and  glories  would 
be  perpetually  difcovered,  to  reward  the  humble  and 
adlive  inquirer.  And  why  fliould  we  Hand  in  this  ex- 
tenfive  country,  and  fuffer  a  man,  fallible  like  ourfelves, 
and  with  no  better  fources  of  information,  to  mark  us 
off  a  piece  only  of  the  facred  foil,  to  draw  around  us  a 
circle,  over  which  we  are  made  to  promife  never  to 
ftep  ?  Hear,  O  fon  of  Abraham,  the  voice  of  thy  God : 
"  Go  through  the  land  in  the  length  and  the  breadth 
"  of  it,  for  to  thee  have  I  given  it.*'  Hear  the  language 
of  one  of  his  fervants  ;  O  ye  Hebrews,  "  ye  are  dull 
"  of  hearing  :  for  when  for  the  time  ye  ought  to  be 
"  teachers,  ye  have  need  that  one  teach  you  again, 
"  which  be  the  firft  principles  of  the  oracl,es  of  God  ; 
"  and  are  become  fuch  as  have  need  of  milk,  and  not 
"  of  flrong  drink.  For  every  one  that  ufeth  milk  is 
*'  unfldlful  in  the  v/ord  of  righteoufnefs  :  for  he  is  a 
"  babe.  But  flrong  meat  belongeth  to  them,  that  are 
"  of  full  age,  even  tbofe  who  by  reafon  of  ufe,  have 
"  their  fenfes  exercifed  to  difcern  both  good  and  evil. 
"  Therefore  leaving  the  principles  of  the  do6lrine  of 
"  Chrill,  let  us  go  on  unto  perfedion.'*  He  means 
perfedign  in  knowledge  ;  he  would  not  have  us  con- 
fine our  attention  perpetually  to  a  few  paiticular  parts ; 
or  to  ufe  his  own  image,  would  not  have  ujs  to  be  al- 
ways "  laying  again  the  foundation,"  inifead  of  going 
on  with  the  fuperftrudure  ;  but,  alas  !  when  will  the 
underHandings  of  our  people  fuffer  us  to  extend  our 
views  ?  When  will  they  roufe  up  their  minds,  and  ex- 
<?rt  their  faculties  to  take  in  fomething  beyond  a  few 


208  071  Progrcfs  in  Religioru  [Ser.  x. 

common-place  rejBedions,  which  they  have  heard 
times  Nvithout  number  ?  Why  will  they  always  con- 
flrain  us  to  abide  near  "  the  firfl  principles  of  the  or- 
"  acles  of  God  ;"  or  if  we  advance,  why  will  they  re- 
fufe  to  accompany  us  one  degree  beyond  them  ? 

Secondly,  Obferveyour  holiness.  For  the  knowl- 
edge of  perfons  may  furpafs  their  experience,  and  a 
growth  in  gifts  is  very  diilinguilhable  from  a  growth 
in  grace.  Review  then  your  fanclihcation  ;  and  fuf- 
fer  me  to  afk,  have  you  no  remaining  corruptions  to 
fubdue  ?  Are  your  paiTions  entirely  under  the  controul 
of  reafon  ?  Are  your  affedtions  all  heavenly  ?  Are  you 
"  crucified  to  the  world  ?'*  Have  you  no  undue  regard 
for  it ;  no  improper  expectation  from  it  ?  Are  you 
properly  affeded  with  the  evil  of  fm  ?  Do  you  abhor 
it,  mourn  over  it,  watch  againfh  it  ?  Do  you  "  deny 
"  yourfelves,  and  take  up  your  crofs,  and  follow"  Je- 
fus  "  without  the  camp,"  gladly  "  bearing  his  re- 
"  proach  ?"  Is  your  obedience  univerfal,  unvarying, 
cheerful  ?  Have  you  fully  imbibed  the  tempers  of 
your  religion  ?  Are  there  no  deficiencies  perceivable 
in  every  grace,  in  every  duty  ?  Are  you  "  flrong  in 
"  faith  ?"  Do  you  "  abound  in  hope  ?"  Do  you  love 
God,  and  do  you  love  him  fupremely  ?  Do  you  love 
your  neighbour?  and  do  you  love  him  as  yourfelf? 
Can  you  "  love  your  enemies,  and  blefs  them  that 
"  curfe  you  ?"  Are  you  "  clothed  with  humility  r"  Is 
your  worfhip  always  fpiritual  ?  Do  you  never  "  offer 
'  rhe  facrifice  of  fools  ?"  Do  you  not  often  pray  with 
f  '  lity,  and  hear  in  vain  ?  I  need  not  prefs  thefe  in- 
c  .     If  you  are  chriftiaas  indeed,  you  are  ready 

tL  i..uwer  them  with  fighs  and  tears — ^'  Enternot  into 


Ser.  X.]  On  Frogrefs  in  Religion.  5?09 

"  judgment  with  thy  fervant :  my  foul  cleaveth  to  the 
"  dud :  O  wretched  man  that  I  am  :  perfeft  that 
^'  which  concerneth  me  ;  thy  mercy,  O  Lord,  en- 
"  dureth  for  ever  ;  forfake  not  the  work  of  thine  own 
''  hands." 

Thirdly,  Think  of  your  privileges.     Thefe  are 
innumerable  and  invaluable.     It  is  the  privilege  of 
chriflians  to  have  "  exceeding  great  and   precious 
"  promifes."     It  is  the  privilege  of  chriflians  to  ''  be 
"  careful  for  nothing.''     It  is  the  privilege  of  chrif- 
lians   to  "  enter  into  reft."     It  is  the  privilege  of 
chriftians  to  "  have  peace  with  God  through  our  Lord 
''  Jefus  Chrift.*'     It  is  the  privilege  of  chriftians  to 
"  walk  all  day  in  the  light  of  his  countenance  ;'*  to 
"  rejoice  in  the  Lord  always  ;"    to    "  rejoice  in  him 
"  with  joy  unfpeakable  and  full  of  glory."     It  is  the 
privilege  of  chriftians  to  ^-  count  it  all  joy  when  they 
*'  fall  into  divers  temptations  ;"  and  to  "  glory  in  tri- 
*'  bulation  alfo;"and  all  this  has  been  exempHfied ;  men 
have  "received  the  g,ofpel  in  much  afflidion,  with  joy 
"of  the  Holy  Ghoftj"  they  have  "taken  pleafure  in 
"  infirmities,  in  reproaches,  in  necefTities,  in  perfecu- 
*^  tions,  in  diftreffes  for  Chrift's  fake  ;"  they  "  have 
"  taken  joyfully  the  fpoiling  of  their  goods  j"  they 
have  approached  the  flames  with  rapture  ;  they  have 
loved  and  longed  for  "  his  appearing."     But  where 
are  you  ?     Always  in  darknefs  and  alarms  ;   always 
among  thorns  and  briars ;  always  murmuring  and  com- 
plaining  ;  having  religion  enough  to  make  you  mifera- 
ble,  but  not  enough  to  make  you  happy.     Do  you  be- 
long to  the  fame  community  ?    Have  you   the  fame 
privileges  with  them  ?  the  fame  heaven  \vith   them  ? 
Cc 


ilO  On  Progrefs  in  Religion,  [Ser.  x» 

the  fame  God  with  them  ?  the  fame  Comforter  with 
them  ?  What  fliould  we  think  of  all  the  high  praifes 
of  religion,  if  it  had  no  more  confolation  and  pleafure 
to  afford  than  you  pofTefs  ?  Thus  whether  we  exam- 
ine your  knowledge,  or  your  holinefs,  or  your  privi- 
leges,  it  will  appear  that  much  lies  ftill  before  you ; 
much  to  underftand  ;  much  to  perform  ;  much  to  en- 
joy. Week  after  week,  year  after  year,  God  comes 
to  obferve  your  progrefs,  and  finds  you,  if  not  drawn 
back,  fixed  in  the  place  you  occupied  before. 

Part  ll.  And  whence  is  this  ?  Why  will  you fuffer 
ail  this  remaining  region  to  be  unpoiTeflfed  ?  How  ihali 
I  awaken  you  from  your  negligence,  and  convince  you 
of  the  PROPRIETY  and  necessity  of  making  fresh 

AND  CONTINUAL  ADVANCES  ? 

Firfl,  I  would  drop  before  yo-u  the  commands  of 
God.  You  are  forbidden  to  draw  back  ;  you  are  for- 
bidden to  be  (tationary  ;  fomething  more  is  neceffary 
than  languid,  partial,  occafional,  temporary  progref- 
fion  ;  you  are  required  to  be  "  ftedfaft,  unmoveable, 
"  always  abounding  in  the  work  of  the  Lord :"  to 
*'  add  to  your  faith,  virtue  ;  and  to  virtue,  knowledge  ; 
'^  and  to  knowledge,  temperance  ;  and  to  temperance, 
*'  patience  ;  and  to  patience,  godlinefs ;  and  to  godli- 
**  nefs,  brotherly  kindnefs  ;  and  to  brotherly  kindnefs, 
*'  charity  :*'  to  "  walk  worthy  of  the  Lord  unto  all 
"well  pleafmg,  being  fruitful  in  every  good  work  :" 
to  "  grow  in  grace,  and  in  the  knowledge  of  our  Lord 
^'  and  Saviour."  Such  is  the  mortality  of  the  gofpel, 
and  thcfe  are  the  commands  of  God,  which  you  have 
t)rofefred  to  make  the  rule  of  vour  anions. 


Ser.  X.]  On  Progrejs  in  Religioih  :21f 

Secondly,  I  would  furround  you  with  all  tl\e  im- 
ages employed  by  the  facred  writers,  when  they  woul(J 
defcribe  the  nature  of  a  religious  life.  For  which  of 
them  does  not  imply  progrefs,  and  remind  us  of  the 
importance  of  undiminifhed  ardour  and  unceafmg  ex- 
ertion ?  Is  it  "  the  fhining  light  ?"  This  "  fhines 
*'  more  and  more  unto  the  perfed  day."  Is  it  the 
growing  grain  ?  Behold  "  firft  the  blade,  then  the  ear, 
after  that  the  full  corn  in  the  ear."  Is  it  the  muf- 
tard-feed  ?  What  though  its  beginning  be  fmall, 
''  when  it  is  grown,  it  is  the  greatefl  among  herbs,  and 
"  becometh  a  tree  ;  fo  that  the  birds  of  the  air 
"  come  and  lodge  in  the  branches  thereof."  Is  it  leav^ 
en  ?  It  prevades  '*^  the  meal,  till  the  whole  be  leav- 
^'  ened."  Is  the  chriftian  a  fcholar  ;  and  is  he  only  to 
retain  what  he  has  already  acquired  ?  Is  he  running  a 
race ;  and  in  the  middle  of  his  courfe  does  he  fit  down 
to  reft,  or  ftep  afide  to  gather  flowers  ?  Is  he  a  warri- 
or ;  and  does  he  fleep  not  only  in  the  field,  but  even 
in  the  action  ? 

Thirdly,  I  would  call  forth  examples  in  your 
prefence.  They  teach  you  the  fame  truth — Who  faid, 
If'  I  befeech  thee,  fliew  me  thy  glory  ?"  A  man,  who 
had  "  feen  God  face  to  face."  Who  prayed,  "  teach 
"me  thy  ftatutes:"  "open  thou  mine  eyes,  that 
"  I  may  behold  wondrous  things  out  of  thy  law  ?"  A 
n>an,  who  had  "  more  underftanding  than"  all  "  his 
"  teachers  ;"  a  man,  who  "  underftood  more  than  the 
•*'  ancients."  It  is  needlefs  to  multiply  inftances.  Per- 
haps no  man  ever  carried  religion  to  higher  degrees  ; 
perhaps  no  individual  had  ever  fo  much  reafon  to  be 
fatisfied  with  his  proficiency  as  the  apoflle  Paul;  but 
he^r  his  language  to  the  Philippians  ;  "  Brethren,  I 


#19  On  Progrefs  in  Religion,  [Ser.  x^ 

**  count  not  myfelf  to  have  apprehended  :  but  this  one 
'^  thing  I  do,  forgetting  thofe  things  which  are  behind.'* 
And  what  things^  to  ufe  the  words  of  an  admired 
preacher,  had  he  to  forget  ?  The  churches  he  had  ef- 
tabhflied,  the  fermons  he  had  preached  ;  his  prayers 
and  epiftles  ;  journeys  and  perils ;  unexampled  labours  ; 
the  abundance  of  his  revelations,  his  entering  the  third 
heaven,  all  this,  fays  he, "  is  behind  ;"  all  this  I  deem 
unworthy  of  recoUedlion,  compared  with  the  future. 
I  am  reaching  forth  unto  "  thofe  things  which  are  be- 
"  fore  ;  I  prefs  toward  the  mark,  for  the  prize  of  my 
"  high  calling  of  God  in  Chriil  Jefus."  And  have 
we  "  attained  ;'*  are  we  "  already  perfect  ?*^  And  fhail 
we  leave  off  to  make  advances  ?  Shall  wfe  be  fatisfied 
with  our  trifling  acquifitions  ? 

Fourthly,  I  would  hold  up  to  view  the  advanta- 
ges of  progrefTive  religion. 

A  chriflian  Ihould  be  concerned  for  the  honour  of 
God  ;  he  is  under  infinite  obligations  to  "  fhew  forth 
"  the  praifes  of  Him,  who  hath  called  us  out  of  dark- 
"  nefs  into  his  marvellous  light ;"  but "  herein  is"  our 
^'  Father  glorified,  that  ye  bear  much  fruit." 

A  chriftian  fhould  be  concerned  for  the  welfare  of 
his  fellow-creatures.  He  fhould  be  a  blefling  to'  his 
family,  to  his  country.  He  fhould  he  as  "  a  dew  from 
"  the  Lord,"  fertilizing  the  place  in  which  he  lives. 
He  fhould  have  a  flock,  not  only  fufficient  to  fuftain 
himfelf,  but  to  relive  others.  He  fhmild  be  a  ftream, 
at  which  the  thirfty  may  drink ;  a  fhadow,  under  which 
the  weary  may  refrefh  themfelves  ;  he  fhould  be  the 
image  of  his  Lord  and  Saviour,  going  about  doing  good, 
cafling  out  unclean  fpirits,  openmg  the  eyes  of  the 


B £  R .  X .  ]  On  Progrcfs  in  Religion.  2 1  % 

blind,  binding  up  the  broken-hearted;  But  the  more 
grace  he  poflefles,  the  more  qualified  Avill  he  be  for 
ufefulnefs  ;  the  more  will  he  be  difpofed  and  enabled 
to  do  good. 

A  chriflian  fliould  be  concerned  for  his  own  profper- 
ity ;  and  has  he  to  learn  wherein  it  confifts  ?  Need  he 
be  told,  that  adding  grace  to  grace,  is  adding  "  ftrength 
"  to  ftrength,"  dignity  to  dignity,  beauty  to  beauty, 
joy  to  joy  ?  It  is  with  the  chriftian,  as  it  is  with  the  man 
in  trade  ;  the  more  he  acquires,  the  more  he  is  enabled 
to  gain  ;  every  increafe  is  not  only  a  poiTeffion,  but  a 
capacity.  "  To  him  that  hath,  fhall  be  given,  and  he 
^'  ihall  have  more  abundantly  ;  but  from  him  that  hath 
"  not,  fliall  be  taken  away^  even  that  which  he  feemeth 
"  to  have."  The  more  fin  is  mortified  in  us,  the  lefs 
will  the  "  prince  of  this  world  find"  to  encourage  his 
approach  ;  the  lefs  fufceptible  fliall  we  be  of  temptation 
in  the  fcenes  of  danger  through  which  we  pafs.  There 
is  fomething  very  attractive  and  pleafing  in  progrefs. 
It  is  agreeable  to  obferve  a  ftately  edifice  rifing  up 
from  the  deep  bafis,  and  becoming  a  beautiful  manfion. 
It  is  entertaining  to  fee  the  rough  outline  of  a  picture, 
filled  and  finifhed.  It  is  ftrikingin  the  garden,  to  be- 
hold the  tree  renewing  figns  of  life  ;  to  mark  the  ex- 
panding foliage,  the  opening  bud,  the  lovely  blofibm, 
the  fwelling,  colouring,  ripening  fruit.  And  where 
is  the  father,  where  is  the  mother,  who  has  not  fpark- 
led  with  delight,  while  contemplating  the  child  grow- 
ing in  ftature  ;  acquiring  by  degrees  the  ufe  of  its  ten- 
der limbs  ;  beginning  to  totter,  and  then  to  walk  more 
firmly  ;  the  pointing  finger  fucceeded  by  the  prattling 
|;ongue  ;  curiofity  awakened  ;   reafon  dawning  ;  new 


214  On  Progrefs  in  Religion.  [Ser.  x. 

powers  opening  ;  the  character  forming.  But  nothing 
is  to  be  compared  with  the  progrefs  of  "  this  building 
"of  God;"  thefe  "trees  of  righteoufnefs  ;*'  this 
"  changing  into  his  image  from  glory  to  glory  ;"  this 
procefs  of  "  the  new  creature"  from  the  hour  of  re- 
generation "  unto  a  perfed  man,  unto  the  meafure  of 
"  the  ftature  of  the  fullnefs  of  Chrift."  And,  O  what 
is  it  when  we  are  the  fubjedls  too !  The  nearer  we  live 
to  heaven,  the  more  of  its  pure,  and  peaceful  influence 
we  fhall  enjoy.  The  way  of  life,  narrow  at  the  en- 
trance, widens  as  we  proceed.  It  is  the  nature  of 
habits  to  render  their  a6ls  eafy  and  delightful.  There 
is  little  pleafure  in  religion,  if  there  be  no  fervency; 
if  there  be  no  vigour  in  faith,  no  zeal  in  devotion,  no 
life  in  duty,  religion  is  without  a  foul ;  it  is  the  mere 
carcafs  of  inanimate  virtue.  What  fenfations  of  ec- 
llacy,  what  profpects  of  afliirance,  can  fuch  chriflians 
expect  ?  In  converfion,  as  in  the  alteration  of  an  old 
edifice,  we  ^x^i  demolifli,  and  this  only  furnifhes  us 
with  rubbilh  and  ruins  ;  but  afterwards,  we  raife  up 
an  orderly  beautiful  building,  in  which  we  are  refrefh- 
ed  and  charmed.  What  an  happinefs  arifes  from  dif- 
ficulties overcome,  and  from  labour  crowned  with 
fuccefs !  What  emotions  can  equal  the  joy  of  one, 
who  after  the  painful  battle  "  divides  the  fpoil  ?"  But 
what  can  refemble  the  fatisfadion  of  the  chriftian, 
who  on  each  fuccefsful  exertion  gathers  frefh  "  glory, 
"  honour,  and  immortality  !''  The  life  of  the  active 
chriftian  is  the  labour  of  the  bee  ;  who  all  day  long  is 
flying  from  the  hive  to  the  flower,  or  from  the  flower 
to  the  hive  ;  but  all  his  bufmefs  is  confined  to  fragran- 
ey,  and  productive  of  fweets.    There  are  many  prom- 


Ser.  X.]  On  Progrefs  in  Religioti,  21^ 

ifes  made  to  perfeverance  in  the  divine  life,  and  this  is 
one  5  "  then  fhali  we  know  if  we  follow  on  to  know 
"  the  Lord  :  his  going  forth  is  prepared  as  the  morn- 
"  ing ;  and  he  fliall  come  unto  us  as  the  rain,  as  the 
"  latter  and  the  former  rain  unto  the  earth."  This  is 
the  way  to  obtain  divine  refreiliments  and  manifefta- 
tions  ;  thus  the  Saviour  we  purfue,  upon  every  pleaf- 
ing  furprife  we  exprefs  will  fay,  "  thou  fhalt  fee  great- 
*'  er  things  than  thefe."  Some  of  you  are  much  per- 
plexed as  to  your  fpiritual  condition  ;  the  reafon  is 
obvious ;  little  things  are  fcarcely  perceptible ;  let  your 
religion  be  enlarged,  and  it  will  become  more  obvious. 
And  to  clofe  this  part  of  our  difcourfe,  remember  that 
it  is  an  awful  proof,  that  you  have  no  real  religion,  if 
you  are  fatisfied  with  what  you  have  ;  a  degree  of  ex- 
perience however  fmall,  would  flimulate  ;  the  relifh 
would  provoke  the  appetite ;  and  having  "  tafled  that 
*'  the  Lord  is  gracious,"  your  language  would  be, 
"  evermore  give  us  this  bread."  The  nearer  a  per- 
fon  in  any  profeffion  or  fcience  approaches  to  perfec- 
tion, the  more  clearly  will  he  perceive,  and  the  more 
painfully  will  he  feel  his  remaining  imperfedions. 
In  nothing  is  this  more  undeniable,  than  in  religious 
proficiency.  This  being  the  cafe,  I  am  perfuaded, 
-chriftians,  you  are  prepared, 

Part  IIL    To  receive  fome  admonitions  with 

REGARD  TO  YOUR  FUTURE  EFFORTS.       If  yOU  WOuld 

advance. 

Firft,  Shake  off  indolence.  Nothing  is  more  in- 
jurious to  our  progrefs,  and  alas !  nothing  is  more 
common.     It  has  indeed  been  faid,  that  floth  is  a  vicq 


^16  On  Progrefs  in  Religion,  [Ser.  x. 

the  mofl  univerfally  natural  to  all  mankind.  They 
difcover  it  as  to  bodily  exercife  ;  flill  more  with  re- 
gard to  mental  application  ;  but  it  appears  moll  of  all 
in  religious  purfuits.  Upon  this  principle  many  are 
influenced  in  their  choice  of  preachers,  and  in  their 
adoption  of  fentiments.  This  makes  them  fonder  of 
fpeculations,  which  bear  very  foftly  upon  the  heart  and 
life,  than  of  thofe  truths  which  inculcate  a  holy  prac- 
tice. They  find  it  eafier  to  hear  weekly  a  number  of 
fermons,  than  to  teach  their  children  the  duties  of  the 
gofpel,  and  to  maintain  ferious  devotion  in  their  fam- 
ilies, and  and  in  their  clofets.  Man  loves  indulgence  j 
he  needs  a  flimulus  to  make  him  arife  from  the  bed  of 
floth,  to  exert  his  faculties,  and  to  employ  the  means 
of  which  he  is  poileiTed.  And  one  would  naturally 
conclude  that  in  religion  he  would  find  it.  As  he  fits 
at  eafe,  revelation  draws  back  the  vail,  and  Ihews  him 
the  mofl  aftonifhing  realities  ;  an  eternal  world  j  what- 
ever can  fling  with  motive,  whatever  can  alarm  with 
fear,  whatever  can  animate  with  hope ;  what  a  Being 
to  pi  eafe,  on  whom  it  depends  to  lave  or  to  deflroy ! 
what  a  flate  of  mifery  is  there  to  efcape  !  what  an  in- 
finite happinefs  to  fecure  !  Survey  the  prize.  In  feek- 
ing  honour,  men  facrifice  their  peace,  fubmit  to  mor- 
tifications, climb  afcents  the  mofl  flippery  and  hazar- 
dous. To  gain  wealth,  they  rife  up  early,  fit  up  late, 
eat  the  bread  of  carefulnefs  ;  .  and  what  beggarly,  un- 
fatisfying  advantages  are  all  earthly  things  !  The  rich 
man, "  in  the  midfl  of  his  fufiiciency  may  be  in  flraits." 
The  conqueror  may  be  wrung  with  forrow  even  on 
the  day  of  his  triumph.  Now  ''  they  run  for  a  cor- 
*^  ruptible  crown,  but  we  for  an  incorruptible,"  Shall 


Ser.  X.]  On  Progrefs  in  Religion,  217 

they  be  zealous  in  trifles,  and  we  remain  cold  and  mo- 
tionlefs  in  matters  of  endlefs  importance  ?  Or  do  you 
imagine  diligence  is  unneceflary  ?  But  does  not  every 
thing  valuable  require  labour  ?  Do  we  ever  highly  ef- 
teem  that  which  cofts  us  nothing  ?  Indolence  never 
ploughs  or  fows,  and  therefore  never  reaps.  It  never 
plants  or  prunes,  and  therefore  never  gathers  the  cluf- 
ters  of  the  grapes ;  nothing  great  was  ever  performed  by 
it ;  nothing  great  was  ever  pofTefled  by  it.  "  The  foul 
"  of  the  diligent"  only  "  lliall  be  made  fat."  "  Win 
"  and  wear  it,"  fays  Bifhop  Latimer,  "  is  infcribed  on 
"  the  crown  of  glory  which  fadeth  not  away."  Be 
aflured,  "  your  ftrength  is  not  to  fit  flill  :"  "  be  not 
"  flothful,  but  followers  of  them  who  through  faith 
"  and  patience  inherit  the  promifes." 

Secondly,  Beware  of  diversion.  Difcharge  your- 
felf  as  much  as  poflible  from  fuperfluous  cares.  Dif- 
tinguifh  between  diligence  in  lawful  bufmefs,  and 
"  entangling  yourfelves  in  the  affairs  of  thi?  hfe." 
This  fometimes  arifes  from  a  multiplicity  of  concerns, 
and  more  frequently  from  the  want  of  order  and  fkill 
in  the  management  of  them.  Thus  you  are  robbed 
of  the  temper,  and  the  attention,  and  the  opportuni- 
ties which  devotion  requires.  The  good  old  men  who 
are  gone  before  us,  lived  as  long  again  as  you  do  in 
the  fame  number  of  years  ;  they  redeemed  their  time  ; 
they  rofe  early  ;  they  moved  by  rule  ;  they  planned 
every  thing ;  they  would  have  leifure  for  religion  y 
and  if  time  fell  Ihort,  the  body  and  the  world  fuffered 
the  lofs  ;  they  never  robbed  the  foul,  and  trifled  with 
eternity.  To  avoid  diverfion,  you  would  do  well  to 
remember  that  religion  is  the  grand  bufmefs  of  life  ^ 
Dd 


218  On  Progrefs  in  Religion.  [Ser.  x. 

that  to  this  you  mud  render  every  thing  elfe  sub- 
ordinate and  SUBSERVIENT  ;  that  you  are  not  to 
confine  your  pious  regards  and  attentions  to  the  fab- 
bath,  or  the  temple  ;  you  are  to  "  walk  in  the  fear  of 
"  the  Lord  all  the  day  long  ;"  and  "  whether  ye  eat 
*'  or  drink,  or  whatever  ye  do,"  you  are  to  do  "  all  to 
"  the  glory  of  God."  In  his  journey  the  traveller 
may  paufe  for  a  moment  to  behold  the  beauty  of  the 
fcenery  around  him  ;  or  in  the  evening  he  may  "  turn 
"  afide  to  tarry  for  a  night,"  but  in  the  morning  he 
p-oes  on  his  way  ;  nothing  diverts  him ;  he  thinks  on- 
ly of  the  objcQ:  for  which  he  fet  out.  If  however  a 
man  goes  forth  without  an  end  in  view,  or  does  not 
feel  the  necefTity  of  purfuing  it ;  if  he  travels  extem- 
pore, and  leaves  the  determination  of  his  courfe  to  ac- 
cident, he  is  liable  to  be  caught  with  any  pleafmg  prof- 
pe£l ;  he  will  be  ready  to  comply  with  any  flattering 
invitation  ;  he  will  be  driven  back,  or  turned  afide  by 
every  appearance  of  difficulty.  Fix  your  aim,  my 
brethren,  and  edablifh  in  your  mjnds  a  convidion  of 
the  importance  of  it ;  then  you  will  no  longer  live  at 
random  ;  then  you  will  have  a  principle  which  will 
fimplify  all  your  concerns,  by  giving  them  one  com- 
jnon  tendency  ;  then  you  will  have  a  director  to  guide 
you  in  every  perplexing  uncertainty ;  then  you  will 
have  a  flandard,  by  which  to  decide  what  you  are  to 
Ihun,  and  what  you  are  to  purfue;  it  will  induce  you  to 
examine  all  with  a  reference  to  this,  and  to  make  all 
contribute  to  this  ;  every  occurrence  will  furnifh  lef- 
fons  and  helps;  in  relation  to  this  we  fhall  judge  of 
■what  is  good  or  evil ;  this  will  keep  us  from  murmur- 
bg  when  we  feel  things  which,  though  painful,  urge 


S E  R .  X .  ]  On  Progrefs  in  Religion,  2 1 9 

us  forward,  and  from  fighlng  for  things  which,  though 
pleafing,  will  prove  an  incumbrance. 

I  would  remark  further,  that  there  are  not  only  di- 
verfions  from  religion,  but  diverfions  in  it  j  and  of 
thefe  alfo  you  are  to  beware.  Here,  finding  you  are 
unfufpicious  of  danger,  the  enemy  often  fucceeds  3  for 
his  end  is  frequently  anfwered  by  things  good  in  them- 
felves  ;  he  is  fatisfied  if  he  can  draw  off  your  attention 
from  great  things,  and  engrofs  it  with  little  ones ;  if  he 
can  make  you  prefer  opinions  to  practice,  and  contro- 
verfy  to  devotion  ;  if  by  confuming  your  zeal  on  the 
circumflantials  of  religion,  he  can  render  your  minds 
cold  to  the  effence ;  if  he  can  bring  you  to  lay  more  flrefs 
upon  thofe  peculiarities  in  which  you  differ,  than  upon 
thofe  all  important  points  in  which  you  agree. 

Thirdly,  Guard  againfl  despondency.    There  are 
indeed  many  things  which,  when  viewed  alone,  have 
a  tendency  to  difcourage  the  mind.     We  know  your 
weaknefs,  and  we  know  the  difficulties  and  dangers  to 
which  you  are  expofed.     Your  progrefs  will  prove 
warlike ;  your  pofTeflion,  hke  the  inheritance  of  the 
Jews,  is  to   be  conquered — but    "  be  courageous  ;'* 
nothing  will  fo  much  animate  you  as  holy  confidence. 
To  flrengthen  this  principle,  you  have  the  promife  of 
a  faithful  God.     It  encouragss  you  with  an  affurance 
of  eventual  fuccefs,  and  of  immediate  afliflance.     The 
advantages  are  as  certain  as  they  are  great.     The  la- 
bour and  the  hope  of  the  hufbandman  may  be  deflroy- 
ed — but  here  are  no  cafualties  ;  "  he  that  goeth  forth 
"  and  weepeth,  bearing  precious  feed,  fhall  doubtlefs 
*'  come  again  with  rejoicing,  bringing  his  fheaves  with 
*'  him.'*     The  foldier  fights  uncertainly—but  there 


220  On  Progrefs  in  Religion,  [Ser.  x. 

is  no  peradventure  in  this  warfare ;  "  yea,  in  all  thefe 
''  things  we  are  more  than  conquerors  through  Him 
"  that  loved  us."  How  enlivening  is  the  perfuafion 
that  we  cannot  be  defeated  in  our  enterprife,  or  difap- 
pointed  in  our  hope  !  But  you  want  immediate  help  ; 
and  God  has  engaged  that  you  {hall  not  advance  alone ; 
his  prefence  fhall  be  with  you,  and  his  grace  fhall  be 
fuiticient  for  you.  "  So  that  you  may  boldly  fay,  the 
"  Lord  is  my  Helper.  I  will  not  fear."  "  I  will  go 
"  forth  in  the  ftrength  of  the  Lord."  See  however  that 
your  confidence  be  fcriptural,  and  your  reliance  prop- 
erly placed.     And, 

Fourthly,  Be  afraid  of  presumption.  "  Even 
"  the  youths  ihall  faint  and  be  weary,  and  the  young 
''  men  fhall  utterly  fall ;  but  they  that  wait  upon  the 
"  Lord  fliall  renew  their  ftrength,  they  (hall  mount  up 
*'  with  wings  as  eagles,  they  fhall  run  and  not  be  wea- 
"  ry,  and  they  fhall  walk  and  not  faint."  Our  depend- 
ence upon  God  is  abfolute  and  univerfal.  "  In  him 
"  we  live,  and  move,  and  have  our  being."  His  agen- 
cy is  more  indifpenfable  in  fpiritual  things  than  in  nat- 
ural ;  fm  has  rendered  us  peculiarly  weak,  helplefs,  and 
difaffetled.  Without  Him  we  can  do  nothing ;  our 
progrefs  in  religion  will  be  in  proportion  to  his  influ- 
ences. We  are  "  led  by  the  Spirit  of  God  ;"  "  we 
"  live  in  the  Spirit ;  we  walk  in  the  Spirit."  Be  fen- 
fible  of  this,  and  as  the  proof  of  it,  be  much  in  prayer. 
Prayer  is  the  language  of  dependence  ;  by  this  we  call 
for  fuccour,  and  by  this  we  obtain  it.  Thus  "  when 
"  we  are  weak,  then  are  we  flrong,"  becaufe  this  fenfc 
of  our  infufficiency  leads  us  to  implore  the  power  of 
God  ;  and  "  if  we  feek  we  fliall  find."     Hence  it  foK 


Ser.  X.]  On  Progrefs  in  Religion,  221 

lows,  that  if  we  have  not  more  grace,  it  is  becaufe  we 
pray  fo  little.  Prayer  increafes  religion  by  its  very 
exercife  ;  it  naturally  promotes  refignation,  cheriflies 
hope,  and  ftrengthens  faith  ;  our  intercourfe  with  God 
will  naturally  diiiiinifli  worldly  impreflionson  the  mind, 
and  refine  and  elevate  our  powers  ;  it  will  increafe  our 
refemblance  of  God,  and  we  fliall  come  forth  from  his 
prefence  like  Mofes,  fhining  in  his  rays.  Prayer  alfo  is 
rich  in  promife ;  "I  never  faid  to  the  feed  of  Jacob,  feek 
"  ye  me  in  vain."  "  The  Lord  is  nigh  unto  all  them 
"  that  call  upon  him,  to  all  them  that  call  upon  him  in 
"  truth :  he  will  fulfil  the  defire  of  them  that  fear  him  ; ' 
"  he  will  alfo  hear  their  cry,  and  will  fave  them." 
On  thefe  two  principles  prayer  ranks  higheff  among 
thofe  inflitutions  which  we  call  means  of  grace  ;  and 
will  be  inceflantly  regarded  by  all  thofe  who  are  con- 
cerned to  enjoy  foul-profperity. 

Fifthly,  It  would  be  profitable  for  you  to  "  call  to 
"  remembrance  the  former  days,"  and  efpecially  to 

REVIEW       THE       BEGINNING       OF      YOUR     RELIGIOUS 

COURSE.  It  is  faid  of  Jehofaphat,  that  "  he  walked 
"  in  the  FIRST  ways  of  his  father  David  ;"  it  is  an  in- 
timation that  he  was  not  fo  zealous,  and  fo  accurate  in 
his  converfation  afterwards.  Our  Saviour  tells  the 
church  of  Ephefus,  "  I  have  fomewhat  againfi:  thee, 
"  becaufe  thou  haft  left  thy  first  love  ;  remember 
"  from  whence  thou  art  fallen,  and  repent,  and  do  thy 
*^  FIRST  works."  Ah  !  chriftians,  do  not  your  minds 
appropriate  this  reproach  ?  O  how  you  abounded  in 
the  duties  of  obedience  then  !  O  how  you  prized  or- 
dinances !  O  how  you  longed  for  the  fabbath  ;  and 
how  glad  were  you  "  when  they  faid,  let  us  go  into 


222  On  Pregrefs  in  Religion,  [Ser.  x, 

*'  the  houfe  of  the  Lord  !'*  How  much  of  your  time 
was  employed  in  meditation,  and  prayer,  and  praife  ! 
And  all  was  deemed  a  privilege  !  There  was  nothing 
like  burden  or  bondage.  How  did  the  bitternefs  of 
repentance  make  you  loathe  fm ;  and  at  what  an  awful 
diflance  did  you  keep  yourfelves  from  its  approach  ! 
How  glorious  did  the  Saviour  appear  in  your  deliver- 
ance ;  and  with  what  vigour  did  you  fay,  "  Lord,  I  will 
"  follow  thee  whitherfoever  thou  goeft!"  Mufl  1  "  cry 
'*  in  the  ears  of  Jerufalem,  faying,  thus  faith  the  Lord, 
"  I  remember  thee,  the  kindnefs  of  thy  youth,  and  the 
"  love  of  thine  efpoufals,  when  thou  wentefl  after  me 
"  in  the  wildernefs,  in  a  land  that  was  not  fown.'^ 
Alas  !  is  it  necelfary  to  lead  you  back  in  the  hiflory  of 
your  religion,  and  to  derive  from  yourfelves  in  former 
years  examples  to  excite  you  now  ?  To  make  you 
blufh  at  a  change  not  for  the  better,  but  the  worie  ;  to 
cover  you  with  confufion,  by  comparing  the  llacknefs 
of  your  progrefs,  with  the  ardours  of  your  commence- 
ment ? 

Finally,  It  will  not  be  lefs  profitable  for  you  to 

LOOK  FORWARD,   AND    SURVEY  THE  CLOSE  OF  ALL. 

Chriflians,  "  it  is  high  time  to  awake  out  of  fleep,  for 
"  now  is  your  falvadon  nearer  than  when  ye  believed; 
"  the  night  is  far  fpent,  the  day  is  at  hand."  Would 
you  flumber  on  the  verge  of  heaven  ?  The  ftream  in- 
creafes  as  it  approximates  the  fea  ;  motion  accelerates 
as  it  approaches  the  centre.  You  have  beheld  dying 
faints,  and  have  often  heard  them  mourn  that  they 
had  been  fo  negligent,  and  that  they  had  done  fo  little 
for  God  in  their  day  and  generation  ;  and  are  you  re- 
folved  to  fill  a  dying  hour  with  fmiilar  regrets  ?    Did 


Ser.  X.]  On  Progrefs  in  Religion.  223 

you  know  that  "  the  time  of"  ybur  "  departure  was 
"  at  hand/'  you  inftantly  would  arife,  and  have  "  your 
"  loins  girded,  and  your  lamps  burning/'  But  the 
feafon  will  come  foon,  and  may  come  immediately. 
Therefore  "  whatfoever  thy  hand  findeth  to  do,  do  it 
"  with  thy  might ;  for  there  is  no  work,  nor  device, 
*'  nor  knowledge,  nor  wifdom  in  the  grave,  whither 
*'  thou  goeft."  Yes,  this  is  the  only  opportunity  you 
will  have  to  do  good  to  othersj  and  to  get  good  for 
yourfelves.  Jofliua  had  the  day  protradted,  to  enable 
him  to  complete  his  victory ;  but  no  addition  will  be 
made  to  yours  ;  no  fun  will  (land  flill  while  you  finifli 
your  courfe ;  fee !  the  fhadows  of  the  evening  are 
clofmg  in  ;  and  "  the  night  cometh,  wherein  no  man 
"  can  work."  Will  you  always  be  in  a  condition 
which  will  render  reprieve  anxioufly  defirable  ?  Will 
you  be  always  praying  when  you  apprehend  the  fum- 
mons,  "  O  fpare  me,  that  I  may  recover  ftrength  be- 
"  fore  I  go  hence  and  be  no  more  ?"  Does  it  require 
no  more  mortification  than  you  now  polfefs,  fubmiflive- 
ly  and  cheerfully  to  bid  farewell  to  the  world  ?  Does 
it  require  no  more  alTurance  of  hope  than  you  now 
feel,  to  pafs  fearlefsly  the  dark  "  valley  of  the  fhadow 
"  of  death  ?"  And  what  a  trial  awaits  you  beyond  the 
grave  !  For  there  is  a  tribunal,  before  which  fuperfi- 
cial  tears  will  not  be  confidered  as  repentance  ;  a  hap- 
py temper  will  not  pafs  for  converfion  ;  a  few  iluggifh 
endeavours  will  not  be  accepted  in  the  room  of  vital 
godlinefs  ;  nothing  will  be  crowned  but  a  faith  that 
"  overcomes  the  world  ;"  a  "  hope  that  purifies  even 
"  as  He  is  pure ;"  a  love  that  "  conftrains  us  to  live 
"not  to  ourfelves,  but  to   Him   that   died   for  us. 


224  On  Progrefs  in  Religion,  [Ser.  x» 

"  and  rofe  again  ;"  a  patience  "  that  endureth  to 
"  the  end;"a  perfeverance  that  keeps  us  from  "  being 
*'  weary  in  well-doing."  "  The  Lord  grant  that 
'^  we  may  find  mercy  of  the  Lord  in  that  day" — 
Amen  and  Amen, 


SERMON       XI 


THE  PRIVILEGES  OF  THE  RIGHTEOUS. 


Psalm  Ixxxiv.  11.     ' 

For  the  Lord  God  is  a  fun  and  Jhield ;  the  Lord  wiil 
give  grace  and  glory  :  no  good  thing  ivill  he  withhold 
from  them  that  walk  uprightly, 

David  was  remarkably  diflingullhed 
by  the  fervency  of  facred  affections.     He  could  fay 
with  propriety,  "  the  zeal  of  thy  houfe  hath  eaten  me 
"  up."     Hence  his  anxiety  andrefolution  to  eftablifh 
a  refidence  for  the  ark  ;  "  Surely  I  will  not  come  into 
"  the  tabernacle  of  my  houfe,  nor  go  up  into  my  bed ;  1 
"  will  not  give  fleep  to  mine  eyes,  or  flumber  to  mine 
"  eye-lids,  until  I  find  out  a  place  for  the  Lord,  an 
"  habitation  for  the  mighty  God  of  Jacob."     Hence 
his  peculiar  diflrefs,  when  deprived  of  public  privi- 
leges ;  "  when  I  remember  thefe  things,  I  pour  out  my 
«  foul  in  me ;  for  I  had  gone  with  the  muhitude,  1 
"  went  with  them  to  the  houfe  of  God,  with  the  voice 
"  of  joy  and  praife,  with  a  multitude  that  kept  holy- 
"  day.'*     When  by  the  unnatural  rebellion  of  Abfa- 
lorn  he  is  driven  from  his  throne,  he  feels  the  lofs  ot 
his  palace  much  lefs  than  the  lofs  of  the  fanduary  ;  and 
E  V. 


226         The  Privileges  of  the  Righleoiis.       [Ser.  xf. 

t\\Q  feelings  of  the  king  are  abforbed  in  the  concern  of 
the  woriliipper  for  (he  ordinances  of  religion.     Infidels 
may  indeed  endeavour  to  explain  this,  by  fuppofing  that 
David  was  a  man  of  a  melancholy  turn  of  mind,  and 
that  like  ether  v^cak  and  gloomy  perfons,  he  fought 
relief  in   devotional  exercifes,  when  he  fhould  have 
been  engaged  in  forming  wife  counfels,  and  adopting 
vigorous  meafures.    But  let  us  attend  to  his  real  char- 
acter.    He  was  tlic  hero  of  the  age,  and  had  immor- 
talized his  name  by  numerous  exploits.     In  him  were 
vmited  the  prowefs  of  the  foldier,  and  the  fivill  of  the 
general ;  and  a  fucceffion  of  the  mofi:  brilliant  vido- 
ries  had  procured  for  him  the  higheft  confidence,  as 
v/eil  as  the  highefl  honour.     He  v/as  qualified  to  rule 
as  a  judge,  and  to  govern  as  a  politician.     To  all  thefe 
he  added  the  charms  of  poetry  and  mufic,  and  "  the 
'*  harp  of  the  fon  of  Jeffe  dill  continues  to  drive  away 
"  the  evil  fpirit."     Neverthelefs  he  paffes  by  all  thefe 
difliiidions ;  every  other  exercife,  every  other  pleaf- 
ure,  gives  place  to  one  ;  in  this  he  centers  all  his  hap- 
pinefs — ^'  One  thing  have  I  defired  of  the  Lord,  that 
"  will  I  feck  after  ;  that  I  may  dwell  in  the  houfe  of 
"  the  Lord  all  the  days  of  my  life,  to  behold  the  beau- 
"  ty  of  the  Lord,    and  to   enquire  in   his  temple.'' 
«•  How  amiable  are  thy  tabernacleSj  O  Lord  of  liofts!" 
"  Bleffed  are  they  that  dwell  in  thine  houf<^  ;  they  will 
"  be  (till  praifmg  thee."      "  For  a  day  in  thy   courts 
"  is  better  than  a  thoufand  ;  I  had  rather  be  a  door- 
"  keeper  in  the  houfe  of  my  God  than  to  dwell  in  the 
"  tents  of  wickednefs."     Such  was  the  language  of  his 
decided  preference ;   nor  was  it  the  ebullition  of  en- 
thufiafm.     He  fpeaks  "  the  words  of  truth  and  fober- 


Ser.  XI.  J        The  Privileges  of  the  Righteous,         '11*1 

"  nefs  ;"  he  gives  folid  reafons  for  his  prcdilcQion. 
The  houfe  of  God  had  afforded  him  multipHed  advan- 
tages ;  there  he  had  experienced  divine  manifeflations 
and  influences ;  there  he  hoped  to  enjoy  frcfli  com- 
munion, and  renewed  fupplies  ;  "  For  the  Lord  God 
*'  is  a  Sun  and  Shield  ;  the  Lord  will  give  grace  and 
"  glory,  and  no  good  thing  will  he  withhold  from 
"  them  that  walk  uprightly."  Let  us  examine  thefe 
words  in  a  fenfe  more  detached  and  general.  Let  us 
contemplate  "  the  Lord  God"  we  adore  in  the  fanc- 
tuary  ;  let  tis  confider  what  He  is — "  a  sun  and 
"  SHIELD."  What  He  gives — "  grace  and  glo- 
"  ry."  What  He  withholds — ^*  no  goob 
^*  THING  j"  and  whom  He  regards — "them  that 
*'  walk  uprightly." 

Part  L  If  God,  my  brethren,  fpeaks  to  man,  He 
mud  condefcend  to  employ  human  language,  not  di- 
vine. He  has  done  fo  ;  and  behold  nature  and  art 
lending  their  combined  powers  to  aid  the  weaknefs  of 
our  apprehenfion.  Nature  furniflies  us  with  a  fun, 
and  art  with  a  fhield  ;  and  all  that  is  implied  in  thefe 
images  J  and  more  than  all  is  God  to  his  people. 

He  is  a  "  Sun."  Who  can  be  ignorant  of  the  glo- 
ry and  importance  of  this  luminary  in  the  fyilem  of 
nature ;  always  the  fame  ;  difpelling  the  horrors  of 
darknefs  ;  making  our  day  ;  gladdening,  fertilizing, 
and  adorning  the  whole  creation  of  God  ?  Every  thiug 
here  below  is  changeable  and  perifhing  ;  "  the  grafs 
*'  withereth,  the  flower  thereof  falleth  away  ;"  man 
himfelf  partakes  of  the  general  inftability.  How  many 
mipires  has  the  fun  beheld  rifmg  and  falling !  how  many 


•228         The  Pri'vileges  oj  the  Righteous,         [Ser.  xu 

generations  has  it  feen  fucceffively  defcending  into  the  \ 
grave  !  how  many  new  pofleffors  have  occupied  yonder 
eftate  !  how  many  frcfli  claires  of  labourers  have  toiled 
in  yonder  field  !  while  the  fame  fun,  from  the  begin- 
ning, has  annually  called  forth  the  produce.     At  this 
moment  I  feel  the  very  fun  which  "  beat  upon  the 
"  head  of  Jonah."     While  I  fpeak,  mine  eye  fees  the 
very  fame  fun  v^hich  flione  on  "  the  dial  of  Ahaz  ;" 
and  "  flood  dill  in  the  valley  of  Ajalon  ;"  the  very 
fame  fun  which  faw  our  Saviour  "  going  about  doing 
"  good  ;"    Noah  ftepping  forth  from  the  ark  ;  Adam 
walking  in  the  garden  of  Eden.     It  has  ihone  near  fix 
thoufand  years,  but  it  is  unaltered  ;  it  has  been  per- 
petually difpenfmg  its  beams,  but  it  is  undiminifhed  ; 
it  has  blefled  myriads,  but  it  is  not  lefs  able  to   cheer 
us.     Kindle  a  thoufand  lamps  or  fires,   they  will  not 
enable  you  to  difcern  the  fun  ;   the  fun  can  only  be 
feen  by  his  own  light.     As  he  difcovers  himfelf,  fo  he 
renders  every  thing  elfe  vifible  ;  by  means  of  his  rays 
the  volume  charms   us,  we  hail  the   fmihng  face   of 
friendiliip,  we  purfue  our  callings,  and  fhun  the  dan- 
gers to  which  we  are  expoicd.     "  If  any  man  walk 
"  in  the  day,  he  llumbleth  not,  becaufe  he  feeth  the 
"  light  of  this  world."  "  The  fun  arifeth;"  "  man  go- 
'« eth  forth  to  his  work  and  to   his  labour  until  the 
"  evening."     The  illumination  of  the  fmi  is  progref- 
five*    The  dawn  is  neither  clear  nor  dark  ;  night  re- 
ludantly  refigns  its  fway  ;  it   flrugglcs  for  a  while, 
but  by  and  by  it  yields  j  the  fhadows  retire,  the  clouds 
difperfe,  the  mifls  and  fogs  evaporate  before  the  rifmg 
orb  ;  and  "  the  fhining  light  fliincth  more  and  more 
"  unto  the  perfed  day ;"  and  "  truly  the  light  is 


Ser.  XI.]        The  Privileges  of  the  Righteous.         229 

"  fweet,  and  a  pleafant  thing  it  is  for  the  eyes  to  behold 
"  the  fun."     Nature  fmilcs  ;  the  birds  welcome  his 
approach ;  the  lark  rifes  up,  and  fuigs  as  he  afcends  ; 
the  little  lambs  are  fportive  with  the  fympathy  ;  chil- 
dren are  eager  to  go  abroad.     How  welcome  is  the 
return  of  the  fun  after  the  dreary  hours  of  night,  and 
the  chilling  weeks  of  winter !    See  thofe  poor  crea- 
tures, who  are  bleffed  with  it  only  a  few  months  in  the 
whole  year ;  fee  them  on  its  return,  climbing  to  the 
tops  of  their  frozen  mountains,  with  longing  eyes, 
draining  to  catch  a  greedy  glance  !    Though  the  fun 
be  fo  immcnfely  remote,  we  feel  him  near  ;  what  a 
penetration,  what  a  potency  is  there  in  his  rays  !   how 
he  warms,  enlivens,  fructifies  !  David  tells  us,  *'  there 
"  is    nothing  hid  from  the  heat  thereof:"    Mofes 
fpeaksof  "  the  precious  things  put  forth  by  the  fun." 
For  without  his  influences,  vain  would  be  the  labour 
of  the  ox,  and  the  (kill  of  the  hufbandman  ;   he  pro- 
duces the  loveUnefs  of  fpring,  and  the  abundance  of 
autumn.     He  "  renews  the  face  of  the  earth  ;"   he 
decks  all  nature  in  charms.     I  imagine  myfelf  abroad 
in  the  depth  of  winter  ;  I  look  around  me  ;  all  exhibits 
a  fcene  of  defolation  ;  the  earth  is  covered  with  fnow ; 
the  rivers  are  fealcd  up  with  ice ;  the  vegetable  tribes 
are  dead,  and  the  tuneful  dumb ;  favorite  walks  and 
beloved  gardens,  like  friends  in  adverfity,  are  aban- 
doned by  th^ir  admirers  ;  "He  fendeth  abroad  his  ice 
"  like  morfels,  who  can  Hand  before  his  cold  ?"  I 
rufh  in ;  and  after  the  lapfe  of  a  very  few  months,  I 
come  forth,  and  take  a  frefh  furvey.     I  am  filled  with 
wonder.     The  ground  is  dreffed  "  in  living  green  ;" 
the  woods  are  covered  with  foliage  "  where  the  birds 


tL 


230        The  Privileges  of  the  Righteous,        [Ser.  xi. 

"build  their  nefts,"  and  indulge  their  fongs  ;  "the 
"  flowers  appear  on  the  earth."  Wliat  has  the  fun 
been  doing  ?  He  has  perfumed  the  rofe,  he  has  paint- 
ed the  tulip,  he  has  made  "  the  vallies  to  ftand  thick 
"  with  corn,  and  the  little  hills  to  rejoice  on  eve- 
"  ry  fide  ;"  "  he  has  made  all  things  new." 

And  who  is  not  reminded  by  all  this  of  One,  "  who 
"  is  the  Father  of  lights,  with  whom  there  is  no  va- 
"  riablenefs,  or  fhadow  of  turning  ?"    And  He  only 
can  be  known  by  his  own  difcoveries  ;  "  as  it  is  writ- 
"  ten,  eye  hath  not  feen,  nor  ear  heard,  nor  have 
"  entered  into  the  heart  of  man  the  things  which  God 
"  hath  prepared  for  them  that  love  him.     But   God 
"  hath  REVEALED  them  unto  us  by  his  Spirit  :  for  the 
"  Spirit  fearcheth  all  things,  even  the  deep  things  of 
"  God.     For  what  man  knoweth  the  things  of  a  man, 
"  fave  the  fpirit  of  a  man  which  is  in  him  ;  even  fo  the 
"  things  of  God  knoweth  no  man,  but  the   Spirit  of 
"  God."     "  God  is  light ;"  he  fcattered   "  the  dark- 
"  nefs  which  covered  the  earth  ;"  "  through  the  ten- 
"  der  mercy  of  our  God,  the  day-fpring  from  on  high 
"  hath  vifited  us,  to  give  light  to  them  that  fit  in  dark- 
"  nefs,  and  in  the  fhadow  of  death,  to  guide  our  feet 
"  into  the  way  of  peace."     ''  He  who  commanded 
"  the  light  to  fliine  out  of  darknefs,  hath  fhined  in  our 
"  hearts,  to  give  the  light  of  the  knowledge  of  the 
"  glory  of  God  in  the  face  of  Jefus  Chrifl."     He  has 
opened  *'  the  eyes  of  our  underftanding ;"  fubdued 
our  prejudices  5   fixed  our  attention  ;  and  given  us  a 
tafle  capable  of  relifhing  the  fublime  truths  of  his 
word  :  He  "  has  called  us  out  of  darknefs  into  his 
^'  marvellous  light."     His  people  are  not  ftrangers  tt?> 


«» 


Sf  R.  xi/J        The  Prmleges  of  the  Righteous,        231 

happlnefs,  and  they  derive  it  all  from  him.     The 
knowledge  he  gives  them  "  rejoiceth  the  heart."     He 
fills  them  "  with  all  joy  and  peace  in  believing."  His 
"  ways  are  ways  of  plcafantnefs,  and  all"  his  "  paths 
"  are  peace."     He  lifts  up  "  the  light  of  his  coun- 
*'  tenance  upon"  them,  and  this  puts  "  gladnefs  into 
"  their  hearts,  more  than"  the   wicked  experience 
*'  when  their  corn  and  wine  increafe."     If  they  have 
feafons  which  may  be  called  their  night,  or  their  win- 
ter ;  they  are  occafioned  by  his  abfence  ;  "  He  hides 
"  his  face,  and  they  are  troubled  ;"  then  they  cry,  "O 
"  when  wilt  thou  come  unto  me  ?"  Cold,  languifhing, 
dead  before  ;  when  He  returns  he  brings  profperity  ; 
"  he  works  in  us  to  will  and  to  do  ;"  he  enlivens  eve- 
ry duty,  and  actuates  every  grace ;  quickened  by  his 
influences,  our  religion  buds  forth  ;  we  "  bloflbm  as 
"  the  rofe,"  we  are  "  filled  with  all  the  fruits  of  righ^ 
"  teoufnefs,  which  are  by  Jefus  Chrift  unto  the  glory 
"  and  praife  of  God."     "  The  beauty   of  the  Lord 
"  our  God  is  upon  us."    Even  here  the  change  which 
divine  grace  accomplifhes  is  truly  marvellous  ;  but  we 
fhall  "  fee  greater  things  than  thefe  ;"  that  foul  will 
foon  be  "  prefented  faultlefs  before  theprefence  of  his 
"  glory  with  exceeding  joy  ;"  that  body  too  fhall  par- 
take of  the  renovation,  "  it  is  fown  in  corruption,  it  is 
"  raifed  in  incorruption  ;  it  is  fown  in  dishonour,  it  is 
''  raifed  in  glory  ;   it  is  fown  in  weaknefs,  it  is  raifed 
*-'  in  power ;  it  is  fown  a  natural  body,  it  is  raifed  a 
"  fpiritual  body."     "  He  will  beautify  the  meek  with 
"  falvation."     Behold  the  fublimeft  image  which  even 
the  imagination  of  David  could  feize  ;   but  even  this 
falls  infinitely  below  the  fubje^l  to  which  it  is  applied. 


¥ 


232        The  Privileges  of  the  Righteous.         [Ser.  XI. 

After  confidering  the  magnitude  of  its  body,  the  rapid- 
ity of  its  light,  the  force  of  its  influence,  and  all  the 
wonderful  things  which  philofophers  have  told  us  ; 
hear  our  Saviour  faying,  "  He  maketh  his  fun  to  rife 
*'  on  the  evil  and  on  the  good  ;"  and  remember  it  is 
only  one  of  his  creatures,  which  he  made  by  "  the 
"  breath  of  his  mouth  ;"  which  he  upholds  "by  the 
"  word  of  his  power  ;"  whofe  inextinguiihable  fires  he 
feeds  J  and  which  he  commands  with  infinitely  more 
eafe,  than  you  can  manage  the  fmalleft  lamp  ;  it  is  only 
one  ray  of  his  glory.  The  infufficiency  of  all  meta- 
phor requires  a  variety  of  companion,  and  hence  Da- 
vid adds, 

"  The  Lord  God  is  a  shield."  This  piece  of  de- 
fenfive  armour  has  been  made  of  different  materials. 
There  have  been  fliields  of  leather,  of  wood,  of  iron, 
of  brafs,  and  fome  even  of  filver  and  gold.  Your 
fhield,  O  chriftian,  is  divine.  He,  to  whom  "  be- 
"  long  the  fhields  of  the  earth,"  who  lends  the  ftron- 
geft  all  their  ftrength,  with  whom  "nothing  is  impofli- 
"  ble ;"  He  is  your  Shield,  a  Shield  always  at  hand  ; 
impenetrable  by  any  w^eapon ;  capacious,  encompafTmg, 
adequate  ;  for  what  part  of  the  chriftian  lies  uncover- 
ed, unproteded  ?  His  fubftance  ?  "  Has  He  not  made 
"  an  hedge  about  him  ;  and  about  his  houfe,  and  about 
"  all  that  he  hath  on  every  fide  ?"  His  reputation  ? 
'  He  fhall  hide  them  in  the  fecret  of  his  prefence  from 
*  th  J  pride  of  man  ;  he  (hall  keep  them  fecretly  in  a 
'  v'ilion  from  the  ftrife  of  tongues."  His  body  ? 
kcepith  all  his  bones,  not  one  of  them  is  bro- 
'  His  foul  ?  "  The  Lord  fhall  preferve  thee 
''  !  rvi!,  he  fhall  preferve  thy  foul."     The  de- 


S 


Ser.  XI.*)        The  Privileges  of  the  Righteous.         233 

fence  of  our  health  and  of  our  eftate  is  conditional ; 
and  is  decided  in  fubferviency  to  our  fplritual  and  ev- 
erlafting  welfare  ;  but  fur  the  fafety  of  the  foul,  God 
has  abfolutely  engaged;  this  ''  fliall  never  perifh."  Al- 
though the  enemies  that  confpire  to  deftroy  it,  are 
formidable  and  numerous,  they  (hall  all  rage  in  vain. 
In  the  perfedions,  the  word,  the  providence,  the  grace 
of  God,  we  find  ample  refuge  and  fecurity.  O  chrif- 
tian,  while  an  apprehenfion  of  expofure,  and  a  con- 
fcioufnefs  of  weaknefs,  is  every  day  prefling  upon  your 
mind,  and  urging  you  to  draw  very  gloomy  conclu- 
lions,  remember  the  aifurance  of  effedual  affiftance 
and  defence  ;  by  faith  fee  God  placing  himfelf  between 
you  and  danger  ;  fee  Jehovah  fpreading  himfelf  all 
around  for  your  protedlion  ;  and  fulfilling  the  promife, 
"  as  the  mountains  are  round  about  Jerufalem,  fo  the 
"  Lord  is  round  about  his  people,  from  henceforth 
"  even  for  ever."  "  For  I,  faith  the  Lord,  will  be  un- 
"  to  her  a  wall  of  fire  round  about,  and  I  will  be  the 
"  glory  in  the  midft  of  her."  Ah  !  well  may  wifdom 
fay,  "  whofo  hearkeneth  unto  me  fliail  dwell  fafely, 
"  and  fhall  be  quiet  from  the  fear  of  evil."  And  well 
may  you  fay,  and  "boldly"  too,  "  the  Lord  is  my 
"  Helper  j  I  will  not  fear  what  man  fhall  do  unto  me." 
"  The  Lord  is  my  Light  and  my  Salvation,  whom 
«  fhall  I  fear  ?  The  Lord  is  the  Strength  of  my  life,  of 
"  whom  Ihall  I  be  afraid  ?  Though  an  hofl  fhould  en- 
"  camp  againft  me,  my  heart  fhall  not  fear ;  though 
"  war  fhould  rife  againft  me, in  this  will  I  be  confident." 

IL     Such    God  is ;    and   what  does   He    give  ? 
"  Grace  and  glory."     The  meaning,  the  impor- 
Ff 


1234        The  Pi-'rciltges  of  the  Righteous,         [Ser.  xi^ 

tance,  the  dependence,  the  union  of  thefe  bleflings, 
deferve  our  attention. 

And  what  is  grace  ?  It  is  the  favourite  word  of  infpi- 
ration  ;  and  here,  as  in  many  other  parts  of  Scripture, 
it  intends  divine  ainflance,  and  influence  fpringing 
from  the  free  favour  of.  God.  It  is  often  exprefled 
plurally  \  we  hear  of  the  graces  of  the  Holy  Spirit  j 
and  fome  fpeak  of  them,  as  if  they  were  fo  many  little, 
feparate,  confcious  agents,  refpedively  flationed  in  the 
foul ;  whereas  it  is  one  grand  agency,  reftoring  man 
to  the  image  and  fervice  of  God,  and  operating  various 
ways  according  to  the  nature  of  the  objed ;  when  it 
regards  truth,  we  call  it  faith  ;  a  future  good,  hope  ; 
trouble,  patience  ;  and  fo  of  the  reft.  And  what  is 
elorv  ?  It  denotes  fplendour,  fame,  excellency  difplay- 
ed  ;  and  the  facred  writers  apply  it  by  way  of  diftinc- 
tion  to  the  tranfcendent  dignity,  and  fublime  happinefs 
referved  in  heaven  for  the  righteous.  "  Thou  ihalt 
"  guide  me  by  thy  counfel,  and  afterward  receive  me 
"  to  glory."  "  I  reckon  that  the  fufferings  of  this 
"  prefent  time  are  not  worthy  to  be  compared  with  the 
"  glory  which  iliall  be  revealed  in  us."  "  When  he 
"  who  is  our  life  ihall  appear,  tlien  iliall  we  alfo  ap- 
"  pear  with  Him  in  glory." 

Thefe  bleffings  are  absolutely  effential  to  our  wel- 
fare ;  this  the  chriftian  acknowledges.  From  the  be- 
ginning of  his  rehgious  courfe,  he  has  been  convinced 
of  the  neceflity  of  divine  grace,  and  his  convidion 
grows  with  his  days.  He  feels  himfelf  wholly  une- 
qual  to  the  work  he  has  to  do,  the  race  he  has  to  run, 
the  warfare  he  has  to  accomplifh.  Nor  can  he  live 
upon  the  grace  which  he  has  received  ;  "  his  ftrength'* 


-^ER.  XI.]        ne  Privileges  of  the  Righteous.        '2S3 

mull  be  "  renewed  ;'*  he  muft  receive  "  the  continual 
«  fupply  of  the  Spirit  of  Jefus  Chrift."     From  the 
nature  of  his  difpofition  he  defires  more  grace  ;  from 
the  nature  of  his  condition  he  needs  more.    He  wants 
grace  to  fuftain  him  in  his  troubles.     He  wants  grace 
to  fubdue  his  corruptions,  and  to  fandify  his  tempers. 
He  wants  grace  to  preferve  him  "in  the  hour  of  temp- 
"  tation."     He  wants  grace  to  quicken  his  languid 
affedions,  "  for  his  foul  cleaveth  to  the  duft.     He 
wants  grace  to  enlarge  his  experience,  to  render  him 
ufeful  to  others,  to  qualify  him  for  the  various  offices 
and  relations  of  life,  to  "  hold  on  his  way,''  to  ''  en- 
"  dure  to  the  end  ;"  and.  Oh  !  what  grace  does  he 
want,  to  enable  him  to  fay  when  he  looks  forward, 
"  yea,  though  I  walk  through  the  valley  of  the  fhad- 
"  ow  of  death,  I  will  fear  no  evil ;  for  thou  art  with 
"  me,  thy  rod  and  thy  ftaii  they  comfort  me  !"    Re- 
joice, O  chriflian  ;  from  yonder  throne  you  iliall  "ob- 
"  tain  mercy,  and  find  grace  to  help  in  time  of  need." 
The  "  God  of  all  grace"  invites  you  near  ;  "  aik,  and 
"  ye  fhall  receive,  that  your  joy  may  be  full" — "  My 
^'  grace  is  fufficient  for  thee,  for  my  flrength  is  made 
*'  perfed  in  weaknefs."    "The  Lord  will  give  grace;" 
and  thus  the  promife  provides  for  the  believer  while 
in  this  world.     But  he  is  not  to  live  here  always ;  this 
is  only  the  beginning  of  his  exiftence  ;  before  him  lies 
an  opening  eternity.     And  here  the  promife  meets 
him  with  "  everlafting  confolation,"  and  alfurcs  him 
of  "  glory."     He  knows  that  when  his  wanderings  are 
ended,  "  he  fhall  fit  down  with  Abraham,  and  Ifaac, 
*'  and  Jacob,  in  the  kingdom  of  heaven  ;"  that  after  a 
few  more  painful  flruggles,  he  fhall  wear  "  the  crown 


236        The  Privileges  of  the  Righteou's,        [Ser.  xi. 

"  of  life  ;"  that  as  fooil  as  "  the  earthly  houfe  of  this 
"  tabernacle  is  diflblved,  he  fhall  have  a  building  of 
"  God,  a  houfe  not   made  with  hands,    eternal  in 
"  the  heavens."      Of  this  "  glory'*    we  can    know 
but  very  little,  till   we   fhall  hear  the  voice  faying, 
"  Come  and  fee.*'     But  this  circumftance  wonderful- 
ly magnifies  it ;  for  what  muft  be  implied  in  a  felicity 
which   furpafles  all   defcription,  all   conception,  and 
which  is  hidden  rather  than  unfolded  by  all  the  grand 
imagery  employed  to  exprefs  it.    But  we  have  fome  in- 
timations which  ferve  to  awaken  our  defires,  to  ele- 
vate our  hopes,  and  to  folace  our  minds,  in  all  the  dif- 
ficulties of  Hfe.     O  1  it  is  a  pleafmg  thought,  that 
"  there  remaineth  a  reft  for  the  people  of  God  j"  that 
"  God  fhall  wipe  away  all  tears  from  our  eyes ;"  that 
"  there  fhall  be  Qo  more  death,  neither  forrow,  nor 
"  cr)ung,  neither  fhall  there  be  any  more  pain ;"  that 
we  fhall  "  join  the  general  affembly  and  church  of  the 
"  firft-born,  whofe  names  are  written  in  heaven  j*'  that 

There  we  fliall  fee  nir.  face, 

And  NEVER,  NEVER  liu 

that  he  will  "  fhew  us  the  path  of  life,"  and  bring  u& 
into  "  his  prefence,  where  there  is  fullnefs  of  joy,"  and 
to  his  "right  hand  where  there  are  pleafuresfor  ever- 
"  more."  "  It  doth  not  yet  appear  what  we  fhall  be; 
"  but  THIS  we  know,  that  when  He  fhall  appear  we 
"  fliall  be  like  Him,  for  we  fhall  fee  Him  as  he  is." 

Again  ;  Thefe  blcffmgs  may  be  confidered  in  their 
order.  Grace  ftands  before  glory  ;  and  though  God 
gives  both  irrefpedive  of  any  meritorious  worthin^^fe 
in  the  recipients,  he  never  gives  glory,  till  he  has  giv- 


8er.  XI.]         The  Privileges  of  the  Righieous,         257 

en  grace.  We  -willi  this  to  be  obferved,  becaufe  the 
generality  of  people  would  pafs  to  the  enjoyment  of 
glory  without  fubmitting  to  the  laws  of  grace  ;  but 
fuch  a  hope  is  falfe  and  abfurd.  Thus  (lands  the  pur- 
pofe  of  God — "  Bleifed  are  the  pure  in  heart,  for  they 
"  iliall  fee  God  ;"  "  without  holinefs  no  man  shall 
"  fee  the  Lord  ;"  "  except  a  man  be  born  again,  he 
"  CANNOT  fee  the  kingdom  of  God."  And  hence 
you  perceive  that  it  is  not  only  forbidden,  but  impofli- 
ble.  Indeed  if  there  were  no  law  to  exclude  the  un- 
fanclified  fmner  from  glory,  he  would  necefiarily  re- 
main miferable ;  fm  is  hell ;  his  difpofition  would  de- 
troy  all  the  happinefs  of  heaven  ;  the  fervice  and  the 
joy  would  only  difguft  and  torment  the  mind  ;  God 
cannot  make  us  happy  with  himfelf,  till  he  has  made 
us  holy  like  himfelf.  "  What  fellowlliip  hath  righteouf- 
"  nefs  with  unrighteoufnefs  ?  and  what  communion 
"  hath  Hght  with  darknefs  ?" 

We  may  obferve  the  connexion  of  thefe  blcffings  ; 
for  they  are  infeparable ;  where  the  Lord  has  given 
grace,  he  will  certainly  give  glory.  And  therefore,  my 
dear  hearers,  the  grand  queflion  is,  whether  you  have 
grace  ?  Decide  this  by  its  influences  and  eifeds,  as 
they  are  marked  in  the  Scriptures  ;  by  loathing  fm  ; 
by  hungering  and  thirfting  after  righteoufnefs  ;  by  ac- 
ceding to  the  terms  of  difciplefhip,  denying  yourfelves, 
taking  up  your  crofs,  and  following  the  Saviour  ;  by 
your  love  to  the  ordinances,  the  word,  and  the  people 
of  God  ;  by  your  deadnefs  to  the  world,  and  having 
your  converfation  in  heaven.  Thus  afcertain  the  re- 
ality of  your  grace,  and  "  rejoice  in  hope  of  the 
"  glory  of  God  j"  "  being  confident  of  this  very  thing, 


2i38        The  Privileges  of  the  Righteous,        [Ser.  xi. 

^^^  that  He  who  hath  begun  a  good  work  in  you,  will 
*'  perform  it  until  the  day  of  Jefus  Chrift."  Did  I 
fay,  where  there  is  grace,  there  will  be  glory?  I  go 
further  ;  there  is  glory.  "  The  Spirit  of  glory  reft- 
"  eth  upon  them,"  They  are  "  changed  from  glory 
"  to  glory."  They  "  rejoice  with  joy  unfpeakable, 
"  and  full  of  glory."  "  He  that  believeth  on  the  Son 
"  of  God  hath  everlalling  life  ;"  he  has  more  than  the 
promife ;  he  has  a  part  of  heaven  ;  he  has  "  the  ear- 
"neft  of  his  inheritance  ;"  he  has  "  the  firft  fruits  of 
"  the  fpirit,"  the  fame  in  kind,  though  not  in  degree, 
with  the  whole  harveft.  Grace  is  glory  in  the  bud, 
and  glory  is  grace  matured.  Grace  is  the  loweft  de- 
gree of  glory,  and  glory  is  only  the  highefl:  degree  of 
grace.     This  He  gives, 

III.  And  what  does  He  withhold  ?  "  No  good 
*'  THING."  O  how  full  and  comprehenfive  is  the 
language  of  promife !  The  Holy  Ghoft,  in  framing  it, 
feems  to  anticipate  all  the  objedions  of  our  fufpicious 
hearts.  It  vv^as  much  to  tell  us,  God  was  "  a  Sun  and 
"  Shield  ;"  but  he  enlarges  and  adds,  "  the  Lord  will 
*'  give  grace  and  glory."  And  furely  this  will  fuffice. 
No,  my  brethren  ;  there  is  fomething  ftill  behind,  the 
condition  of  '•  the  life  which  we  now  live  in  the  flefh." 
This  frequently  prelles  upon  the  mind,  and  perplexes 
and  dillrefles  the  people  of  God  ;  they  have  bodies  ; 
they  have  families  ;  they  are  commanded  to  "  provide 
"  things  honeft  in  the  fight  of  all  men."  Where  is 
the  man  who  never  thought  within  himfelf,  "  if  I  make 
*'  religion  my  chief  concern,  and  facrifice  whatever  it 
*'  requires  j  (hall  I  not  injure  my  temporal  circunillan- 


Ser.  XI.]         The  Privileges  of  the  Righteouf,        239 

"  ces  ?"  Where  is  the  man,  whofe  liberality  was  never 
checked,  and  whofe  confidence  was  never  weakened 
by  flender  means  of  fubfiftence?  Where  is  the  man, 
who  with  increafmg  demands  from  a  numerous  ofT- 
fpring  never  with  anxiety  afked,  "  what  fhall  they  eat, 
*'  and  what  fhall  they  drink,  and  wherewithal  fliall 
*'  they  be  clothed  ?"  "  He  knoweth  our  frame,  and 
"  remembereth  that  we  are  dufl :"  He  ftoops  to  our 
weakneifes  ;  and  faves  us  the  pain  and  fhame  of  telling 
him  our  unworthy  fears,  by  giving  us  promifes  which 
efFedually  provide  againft  them.  "Your  heavenly 
"  Father  knoweth  that  ye  have  need  of  all  thefe 
"  things/'  "  Seek  ye  firft  the  kingdom  of  God  and 
**  his  righteoufnefs,  and  all  thefe  things  fhall  be  added 
"  unto  you."  "  No  good  thing  will  he  withhold 
"  from  them" that  walk  uprightly."  Let  us  take  three 
views  of  this  extenfive  promife. 

Firfl,  Behold  in  it  the  grandeur  of  his  poffeflions. 
He  who  engages  to  withhold  no  good  thing,  muft  have 
all  good  things  at  his  difpofal.  And,  lo !  "  He  is  able 
"  to  do  for  us  exceeding  abundantly,  above  all  that  we 
"  afk  or  think."  "  Thine,  O  Lord,  is  the  greatnefs, 
"  and  the  power,  and  the  glory,  and  the  vidory,  and 
"  the  majefty  ;  for  all  that  is  in  the  heaven  and  in  the 
"  earth  is  thine  ;  thine  is  the  kingdom,  O  Lord,  and 
"  thou  art  exalted  as  Head  above  all.  Both  riches 
"  and  honour  come  of  thee,  and  thou  reigneft  over  all ; 
"  and  in  thine  hand  it  is  to  make  great,  and  to  give 
"  flrength  unto  all."  "  The  filver  and  the  gold  are 
"  thine."  "  Every  beaft  of  the  forefl:  is  mine,  and  the 
"  cattle  upon  a  thoufand  hills."  "  The  earth  is  the 
*^  Lord's  and  the  fuUnefs  thereof,  the  world,  and  they 


240         The  Privileges  of  the  Righteous.        [Ser.  xi. 

"  that  dwell  therein/*  And  what  is  this  lower  world? 
An  inconfiderable  province  of  his  empire — "  Lift  up 
"  your  eyes  on  high,  and  behold,  who  hath  created 
''  thefe  things  ;  that  bringeth  out  their  hofl  by  num- 
"  ber  :  he  calleth  them  all  by  names,  by  the  greatnefs 
"  of  his  might,  for  that  he  is  ftrong  in  power,  not  one 
"  failing."  His  dominion  is  univerfal ;  his  refources 
boundlefs  ;  his  pofTelfions  infinite.  Can  he  be  poor, 
whofe  Father  is  fo  rich  ? 

Secondly,  Behold  in  this  promife  the  wonders  of 
his  liberality.  All  earthly  benefadors  flirink  from  a 
comparifon  with  him.  He  ads  by  no  ordinary  rule 
of  bounty,  by  no  human  ftandard  of  beneficence  ;  "  as 
"  the  heavens  are  higher  than  the  earth,  fo  are  his 
*'  ways  higher  than  your  ways,  and  his  thoughts  than 
''  your  thoughts.'*  "  O  how  great  is  the  goodnefs, 
"  which  thou  haft  laid  up  for  them  that  fear  thee, 
"  which  thou  haft  wrought  for  them  that  truft  in  thee 
"  before  the  fons  of  men  !"  "  The  fame  Lord  over  all 
"  is  RICH  unto  all  that  call  upon  him."  *'  My  God 
"  fhall  fupply  ALL  your  need,  according  to  his  riches 
"  in  glory  by  Chrift  Jefus" — "  no  good  thing  will  he 
"  withhold." 

Thirdly,  Behold  in  this  promife  the  wifdom  of  His 
difpenfations.  He  has  qualified  his  engagement,  and 
regulated  our  hope,  by  the  goodness  of  the  things 
propofed.  Inftead  of  regretting  this  condition,  the 
chriftian  rejoices  in  it ;  it  fecures  his  happinefs.  Had 
God  engaged  to  indulge  him  in  all  thefe  things,  wheth- 
er they  were  good  for  him  or  evil,  it  would  have  been 
a  threatening,  not  .i  promife.  He  now  fees  the  prov- 
idence of  God  choofmg  his  inheritance  for  him,  man- 


Ser.  XI. 3        The  Privileges  of  the  Righteous,         '241 

aging  all  his  affairs,  and  equally  defigning  his  welfare 
when  it  gives,  or  when  it  withholds.  For  there  is  of- 
ten a  great  difference  between  what  is  pleafing,  and 
what  is  profitable.  Hence  the  apoflle  tells  us,  "  No 
^\  chaflening  for  the  prefent  feemeth  to  be  joyous,  but 
"  grievous  :  neverthelefs  afterward  it  yieldeth  the 
"  peaceable  fruit  of  righteoufnefs,  unto  them  which 
"  are  exercifed  thereby.'*  And  David  could  fay,  "  it 
"is  GOOD  for  me  th^tt  I  have  been  afilidcd."  If  health,. 
if  honour,  if  riches  will  be  good  for  us,  they  are  fe- 
cured ;  if  indigence,  if  obfcurity,  if  ficknefs  will  con- 
duce to  our  advantage,  they  will  not  be  denied ;  for 
"  no  good  thing"  will  He  withhold.  Of  all  this  He  is 
the  infallible  Jugde  ;  let  us  then  drop  not  only  our  mur-' 
muring,  but  our  anxiety ;  let  us  "  cafl  all  our  care  upon 
"  Him  who  careth  for  us ;"  let  us  be  fatisfied  that 
"  all  things  work  together  for  good  to  them  that  love 
*'  God  ;"  and  ever  remember  the  word  upon  which  He 
has  caufed  us  to  hope—"  The  young  lions  may  lack 
"  and  fuffer  hunger ;  but  they  that  feek  the  Lord  fhall 
"  not  want  any  good  thing."     And, 

IV,  Whom  does  God  regard  in  all  thefe  exceeding 
great  and  precious  promifes  ?  "  them  that  walk 
"  UPRIGHTLY."  While  by  this  fmgle  expreffion, 
David  takes  down  the  confidence  of  the  prefumptu- 
ous,  he  encourages  the  hope  of  the  real  chriilian,  who 
under  all  the  imperfetlions  which  make  him  groan, 
knows  that  his  defire  is  to  the  Lord,  "  and  to  the  re- 
"  membrance  of  his  name."  For  the  character  is  not 
fmlefs ;  he  has  "  not  attained,"  he  "  is  not  already 
"  perfed  ^"  "  but  this  one  thing"  he  does,  "  forgetting 
G  G 


242^        The  Privileges  of  tbe  Rhf^ieGUs.         [Ser.  :^r^ 

'^  thofs  things  which  ?d'Q  behind,  and  reaching  fofth 
"  unto  thofe  things  v/hich  are  before/'  he  "  prefles  to- 
"  ward  the  mark  for  the  prize  of  his  higli  calhng  of 
"  God  in  Chrift  Jefus/'  He  is  "  an  Ifraelit;e  indeed,  in 
"  whom  is  no  guile."  His  fmcenty  may  be  viewed 
•in  reference  to  himfeh^;  to  others  ;  and  to  God. 

He  walks  uprightly  with  regard  to  himfelf ;  iii  all  his 
dealings  with  his  own  foul  he  guards  againif  felf-decep- 
fiou  and  flattery  ;  he  dreads  a  falfe  peace  ;  he  wilhes 
to  free  his  mind  from  every  bias  in  his  ov/n  favour, 
•and  to  furvcy  iuipartially  his  flate  and  his  charafter. 
He  does  not  flmt  his  eyes  againfb  the  evidence  of  ofFen- 
five  truth  ;  nor  hold  back,  or  divert  his  underftanding 
from  thofe  inquiries  which  may  iffue  in  mortifying  and 
painful  convictions.  He  comes  to  the  light ;  he  fuf- 
peds,  and  examines  himfelf ;  he  reads,  and  compares, 
and  judges  himfelf  again  ;  again  he  invefligates  him- 
felf,-and  kneels,  and  prays,  ^'Search  me,  O  God,  and 
^^  knov\^  my  heart :  try  me,  and  know  my  thoughts : 
"  and  fee  if  there  be  any  wicked  way  in  me ;  and  lead 
"  me  in  the  way  everlafting.'* 

Fie  walks  uprightly  with  regard  to  God.  It  is  an 
awful  confideration,  that  "with  him  we  have  to  do'' 
in  all  our  religious  exercifes.  In  fmging  we  profefs  to 
praife  him  ;  in  prayer  we  profefs  to  feek  him  ;  in  hear- 
ing his  word  we  profefs  to  obey  him  }  and  "  God  is 
"  not  mocked."  He  diftinguiflies  between  appear- 
ance and  reality.  And  in  the  chriftian  indeed,  there 
is  fomething  more  than  pretence  ;  he  does  not  "  draw 
"  nigh  to  God  with  his  mouth,  and  honour  him  with 
"  his  lips,  while  his  heart  is  far  from  him."  He  wor- 
Ikips  God  in  "  fpirit  and  in  truth."     His  external  fer- 


Ser.  XI.]        ^ he  Friv'i leges  of  the  Righteous*         245 

vice  arifes  from  inward  principle.  Hence  he  make* 
confcience  of  private  duties  ;  he  is  the  fame  in  his  fam- 
ily, as  in  the  temple  ;  he  is  the  fame  in  profperity,  as  in 
adverfity.  The  fnnple  and  pure  regard  which  he  has 
to  the  will  and  the  glory  of  God,  keeps  him  from  par- 
tiality in  religion  ;  there  is  no  fm  which  he  cheriflies  j 
there  is  no  duty  which  he  dillikes.  .  He  eileems  all  the 
divine  precepts  concerning  all  things  to  be  right,  and 
he  hates  every  falfe  way. 

He  walks  uprightly  with  regard  to  men  ;  his  tranf- 
adions  with  his  fellow-creatures  are  diilinguifhed  by 
candour,  opennefs,  honefty,  punduality.  His  pro- 
fefTions  are  the  fare  pledges  of  his  defigns.  What  he 
promifes,  he  performs.  He  does  not  confider  his 
tongue  as  given  him  to  deceive.  He  hates  and  ab- 
hors lying.  He  fhuns  adulation  ^  he  gives  not  flatter- 
ing titles  to  any.  He  does  aot  fuffer  fm  upon  his 
neighbour ;  "faithful  are  the  wounds  of"  this  "friend." 
He  does  not  abound  in  ceremony  ;  it  is  too  deceitful 
an  article  for  him  to  traffic  with.  He  is  not  an  a6lor 
on  a  flage  ;  he  is  not  a  rotten  fepulchre,  over  which 
(lands  a  white-wafhed  tomb  ;  he  is  what  he  appears 
to  be. 

Such  is  the  character  of  the  righteous ;  thefe  are 
their  privileges.  "  For  the  Lord  God  is  a  fun  and 
"  fhield ;  the  Lord  will  give  grace  and  glory,  and  no 
"  good  thing  will  he  withhold  from  them  that  walk 
"  uprightly."  Hence  we  learn  hov/  exceedingly  we 
are  miitaken,  if  we  view  religion  as  unfriendly  to  our 
happinefs.  "  Godlinefs  is  profitable  unto  all  things, 
"  having  promife  of  the  life  that  now  is,  and  of  that 
*'  which  is  to  come."     It  is  the  "one  thing  needful  5'^ 


244        The  Privileges  of  the  Righteous        [Ser.  xi, 

and  if  we  make  light  of  it,  whatever  be  the  prize  we 
purfue,  we  are  "  obferving  lying  vanities,  and  forfak- 
"  ing  our  own  mercies." 

Hence  we  expoflulate.     Can  the  fervice  of  fm,  or 
the  purfuits  of  the  vvorld,  afford  you  advantages  like 
thefe  ?    Can  earthly  things  even  in  their  abundance, 
heal  a  wounded  confcience,  fuftain  you  under  the  trou- 
bles of  life,  take  away  the  (ling  of  death,  and  raife  you 
above  the  dread  of  eternity  ?    What  have  they  done 
for  you  already  ?    You  have  tried  their  efficacy  ;  are 
you  happy  ?    Why  will  you  refufe  a  frefh  propofal 
fandioned  by  the  experience  of  millions,  and  the  fuc- 
cefs  of  all  who  have  tried  it  ?  "  Acquaint  now  thyfelf 
"  with  Him,  and  be  at  peace  ;  thereby  good  ihall  come 
"  unto  thee."      "  Have   the  workers  of  iniquity  no 
"  knowledge  ?"  "  Wherefore  do  ye  fpend  money  for 
"  that  which  is  not  bread  ;   and  your  labour  for  that 
"  which  fatishethnot  ?  Hearken  diligently  unto  me,  and 
"  eat  ye  that  which  is  good,  and  let  your  foul  delight 
"  itfelf  in  fatnefs."    "  Incline  your  ear,  and  come  unto 
"  me  •  hear,  and  your  foul  fhall  live  :  and  I  will  make 
"  an  everlafling  covenant  with  you,  even  the  fure 
"  mercies  of  David." 

We  congratulate  others.  "  All  hail,  ye  highly  fa- 
"  voured  of  the  Lord."  "  Happy  art  thou,  O  Ifrael ; 
"  who  is  like  unto  thee,  O  people,  faved  by  the  Lord, 
"  the  fhield  of  thy  help,  and  who  is  the  fword  of  thy 
"  excellency  !  and  thine  enemies  fhall  be  found  liars 
"  unto  thee,  and  thou  fhah  tread  upon  their  high  pla- 
"  ces."  "  Bleffed  is  the  people  that  is  in  fuch  a  cafe  ! 
♦<yea,  happy  is  that  people  whofe  God  is  the  Lord." 
<«  We  have  heard,  O  God,  that  thou  haft  a  people 


SjiKt  XI.  J        T/je  Privileges  of  the  Righteous,        245 

^'  upon  earth  diftinguiftied  by  innumerable  and  inefti- 
*'  mable  privileges.  We  would  not  be  fatisfied  with 
^'  knowing  and  admiring  their  portion  ;  weary  of  the 
"  world  which  has  yielded  us  nothing  but  vanity  and 
"  vexation  of  fpirit,  we  would  feek  our  inheritance 
^'  among  them  that  are  fandihed  by  faith  that  is  in 
^'  Chrift  Jefus.  We  would  take  hold  of  the  {kirt  of 
^'  him  that  is  a  Jew,  faying,  I  will  go  with  you,  for  I 
*'  have  heard  that  God  is  with  you.  I  am  a  compan- 
*'  ion  of  all  them  that  fear  thee,  of  them  that  keep  thy 
*'  precepts.  Look  thou  upon  me,  and  be  merciful 
"  unto  me,  as  thou  ufeft  to  do  unto  thofe  that  love 
"  thy  name.  Remember  me,  O  Lord,  with  the  fa- 
"  vour  that  thou  beared  unto  thy  people  ;  O  vifit  me 
"  with  thy  falvation  :  that  I  may  fee  the  good  of  thy 
"  chofen,  that  I  may  rejoice  in  the  gladnefs  of  thy  na- 
"  tion,  that  I  may  glory  with  thine  inheritance."  May 
God  infpire  us  with  thefe  fentiments.     Amen. 


SERMON       XII. 


THE   CONDITION  OF  CHRISTIANS  IN  THE 
WORLD. 


St.  John  xvii.  15. 

Ij>ray  not  that  thou  fnoiddeji  take  them  out  of  th'e  worlds 
hut  that  thou  jhoul deft  keep  them  from  the  evil, 

1  HESE  words  were  fpoken  by  our 
Saviour,  on  a  very  memorable  occafion  ;  an  "  hour" 
unparralleled  in  the  annals  of  time.  "  Having  loved 
"  his  own  which  were  in  the  world,  he  loved  them 
'^  unto  the  end."  While  he  was  with  them,  he  had 
withheld  no  proof  of  his  kindnefs  and  care.  He  gave 
them  free  accefs  to  his  prefence,  he  removed  their 
doubts,  he  relieved  their  complaints,  he  bore  vAxh  their 
infirmities.  Such  an  intercourfe  of  facred  friendfhip 
had  endeared  him  to  their  affections,  and  rendered 
the  profped  of  feparation  inexpreflibly  painful.  When 
the  venerable  Samui?l  died,  "  all  the  Ifraelites  were 
"  gathered  together,  and  lamented  him."  When  the 
amiable  friend  of  David  fell  "  on  his  high  places,"  the 
bleeding  furvivor faid,  "I  am  diftrefled  for  thee,  my 
"  brother  Jonathan  -,  very  pleafant  haft  thou  been  to 
"  me  J  thy  love  to  me  was  wonderful,  pafling  the  love 


Ser.  xii.J  The  Condition  of ^  hc>  24 Y; 

"^^  of  women."      When  Eliflia  beheld  the   reformer 
Elijah  afcending,  "  he  cried,  my   father,  my  father^ 
"  the  chariots  of  Ifrael,   and  the  horfemeu  thereof." 
The  cafe  of  the  difciples  was  more  pecuUarly  afflielive; 
and  "  forrow  filled  their  hearts."     Our  Saviour  was 
never  deprived  of  felf-polfeiTion  ;  in  every  ftate  he  had 
the  full  command  of.  his  powers  ;  and   even  in    the, 
immediate  view  of  his  tremendous  fufferings,  he  does 
not  forget  one  circumftance  which   claims  his  atten- 
tion.    He  thinks  more  of  his  difciples  than  of  himfelf ; 
he  enters  into  their  feelings  ;  they  were  to  remain  be-^^ 
hind,  poor  and  defpifed  ;  "  as  fheep  among  wolves ;" 
as  paifengers  in  a  velTel  "  toffed  by  the  waves."     He 
will  not  leave  them  "  comfortlefs."     On  the  evening 
before  his  crucifixion,  and  a  few  moments  before  his 
agony,  by  the  gate  of  the  garden  of  Gethfemane,  fur- 
rounded  with  his  family,  "he  lifts  up  his  eyes  to 
"  heaven,"  and  commends  them  into  the  hands  of  his 
"  Father  and  our  Father,  his  God  and  our    God." 
Do  not  fay,  my  fellow-chriftians,  this  prayer ;  was  for 
the  apoflles  ;  it  was  for  them  primarily,  but  not  exclii- 
fively.     Hear  his  own  words  ;   "  neither  pray  I  for 
"  thefe  ALONE,  but  for  them  also  which  shall  be- 
*'  LiEVE  on  me  through  their  word."     Thus  it- 
extends  to  all  the  followers  of  our  Lord  in  every  age, 
in  every  place  ;  he  prays  for  Yotf ;  even  for  you  ;  and 
this  is  his  language  ;  "  I  pray  not  that  thou  fhouldeft 
"  take  them  out  of  the  world,  but  that  thou  Ihouldeft' 
"  keep  them  from  the  evil." 

From  thefe  words  the  following  inftrudlions  ifuiy 
be  derived.     I.  It   is  the    province  of   God  x6 

TAKE  us  out  of  TH£  WORLD.       11.    ThIS  WORLD  IS 


248  The  Co}iditio7i  of  [Ser.  xii^ 

A  PROPER  SITUATION  FOR  THE  RIGHTEOUS  TO  LIVE 
IN  FOR  A  SEASON.  III.  ThERE  IS  EVIL  IN  THE 
WORLD,  TO  WHICH  THEY  ARE  EXPOSED,  AND  BV 
WHICH  THEY  MAY  BE  INJURED.  IV.  ThE  DIVINE 
PROTECTION  IS  ESSENTIAL  TO  THEIR  SECURITY.- 
V.    It  is  ENCOURAGING  TO   REMEMBER    THAT    OUR 

Lord  and  Saviour  prays  for  our  preserva- 
tion. 

I.  It  is  THE  province  of  God  to  take  us  out 

OF  the  world. 

It  is  the  obvious  defign  of  the  Scripture  to  bring 
the  mind  into  a  pious  frame,  by  inducing  us  to  ac^ 
knowledge  God  in  all  our  ways  ;  to  apprehend  him  in 
every  occurrence  ;  to  adore  him  in  the  field,  as  well  as 
in  the  temple  ;  to  hold  communion  with  him  in  his 
works,  as  well  as  in  his  word,  in  his  difpenfations,  as 
well  as  in  his  ordinances.  While  our  minds  are  per- 
plexed and  difcompofed  by  beholding  the  mafs  of  hu- 
man affairs,  and  the  perpetual  fiuduations  of  worldly 
things  ;  this  bleiied  book  lends  us  a  principle,  which 
when  appHed  reduces  the  confufion  to  order,  explains 
the  myllery,  fatisfies  and  calms  the  inquirer.  It  teach- 
es us  that  nothing  occurs  by  chance  ;  it  fhews  us  the 
Supreme  Being  fuperintending  the  whole,  "  feeing  the 
"  end  from  the  beginning  ;"  "  working  all  things  after 
"  the  counfel  of  his  own  will  ;"  advancing  towards 
the  execution  of  purpofes  worthy  of  himfelf,  with 
fleady,  majefhic  fteps  ;  never  turning  afide  ;  never  too 
precipitate  ;  never  too  flow.  We  fee  divine  Provi- 
dence fixing  "  the  bounds  of  our  habitation,'*  and 
prefiding  over  all  the  circumftances  of  our  birth,  and 


S:sR.  xii.]  Chriftians  in  the  World.  24^ 

our  death.  In  our  appointed  time  we  appear  ;  in  the 
places  defigned  for  us  we  are  dropped.  When  we 
have  finifhed  our  courfe,  and  ended  our  Work,  "  he 
"  fays.  Return,  ye  children  of  men  ;*'  and  it  is  not  in 
the  power  of  enemies  to  accelerate,  or  of  friends  to  re- 
tard the  period  of  our  departure.  "  Is  there  not  an 
"  appointed  time  to  man  upon  earth  ?  are  not  his  days 
"  alfo  like  the  days  of  an  hireling  ?"  "  His  days  are 
"  determined,  the  number  of  his  months  are  with  thee; 
"  thou  haft  appointed  his  bounds  that  he  cannot  pafs." 
"  In  his  hand  thy  breath  is,  and  his  are  all  thy  ways." 
"  The  righteous  and  the  wife,  and  their  works,  are  in 
"  the  hand  of  God."  Does  he  "  number  the  hairs 
"  of  your  head,"  and  not  the  years  of  your  pilgrim- 
age ?  Does  "  not  a  fparrow  fall  to  the  ground  with- 
"  out  your  heavenly  Father  r"  and  are  ye  not  "  of 
''  more  value  than  many  fparrows  ?" 

This  world,  we  have  reafon  to  believe,  was  never 
defigned  fully  to  accomplifh  the  purpofe  of  God  in  the 
original  creation  of  man.  It  was  to  precede  a  nobler 
ilate  ;  and  the  mode  of  tranfition  from  glory  to  glory, 
would  have  been  eafy  and  delightful.  But  the  pafTage 
is  now  become  rough  and  difm.aying.  "  By  one  man 
"  fm  entered  into  the  world,  and  death  by  fm ;  and 
"  fo  death  hath  paiTed  upon  all  men,  becaufe  all  have 
"  fmned."  It  is  not  pleafmg  to  human  nature,  to 
think  of  being  "  taken  out  of"  thefe  bodies  in  which 
we  have  tabernacled  ;  "  out  of"  thefe  houfes  in  which 
we  have  lived  ;  "out  of"  thefe  circles  in  which  we 
have  moved  ;  "  out  of"  this  "  world,"  in  which  we 
were  born,  and  to  which  we  have  been  fo  long  accuf- 
tomed  ;  to  be  laid  hold  of,  and  detached  from  all  we 
Hh 


'250  The  Condition  of  [Ser.  xii. 

now  enjoy,  by  the  meffengers  of  "the  king  ofter- 
"  rors  j"  to  be  divided  ;  to  lie  down  and  putrefy ;  to 
enter  a  new  and  untried  world.     But  irkfome  as  the 
confideration  may  be,  the  chriflian  cannot  banifh  it 
from  his  thoughts  ;  he  endeavours  efpecially  in  partic- 
ular circumftances  to  render  it  familiar  ;  and  there  are 
things  which  have  a  tendency  to  encourage  his  mind 
in  the  contemplation  of  it.     The  enemy  is  difarmed 
of  his  (ling  ;  while  "  walking  through  the  valley  of  the 
"  fhadow  of  death,*'  God  \^dll  be  with  him.     The 
event  is  entirely  under  the  controuling  influence  of  his 
heavenly  Father.      How  pleafmg  is  the  refledion  ; 
"  Well ;  my  times  are  in  his  hand.     On  him  depend 
''  the  occurrences  of  my  hiftory,  and  the  duration  of 
*^  my  life.     He  is  befl  qualified  to  judge  of  the  fcenes 
*'  through  which  I  am  to  pafs,  and  of  the  manner  in 
"  which  I  am  to  leave  the  world,  whether  it  be  fud- 
"  den,  or  lingering  ;  by  accident^  or  difeafe  ;  alone,  or 
"  furrounded  with  friends  ;  in  youth^  or  in  ag'e.     It  is 
"  the  Lord ;   let  him  do  what  feemeth  him  good. 
'^  Have  I  been  bereaved  of  beloved  relations,  and  ufe- 
^'  ful  connections  ?  my  foul  hath  it  ftill  in  remem- 
"  brance  ;  but  were  they  not  his  ?    He  had  a  right  to 
"  do  what  he  would  with  his  own.     He  came  and 
"  took  them  away,  not  as  a  thief,  but  as  a  proprietor. 
"  He  employed  in  the  feizure  not  only  power,  but  wif- 
"  dom  and  kindnefs.     What  I  know  not  now,  I  fhall 
"  know  hereafter.     Behold  he  taketh  away  ;  who  can 
"  hinder  him  ?    Who  will  fay  unto  him,  what  doeft 
"  thou  ?    I  was   dumb,  I  opened  not  my  mouth,  be- 
*^  caufe  thou  didfl  it.     Kc  is  the  rock,  his  work  is  per- 


Ser.  XII.]  Chriflians  in  the  World,  2S1 

"  fedl  \  for  all  his  ways  are  judgment :  a  God  of  truth 
*^  and  without  iniquity,  jull  and  right  is  he/' 

IL  This  world  is  a   proper   situation   for 

THE    DISCIPLES    OF    JeSUS     TO   CONTINUE  IN  FOR  A 

SEASON.     It  is  probable,  that  if  our  weak  reafon  were 
allowed  to  fpeculate  concerning  the  ftate  of  the  righ- 
teous, it  would  decide  on  the  propriety  of  raifing  them 
to  the  high  places  of  the  earth ;   of  delivering  them 
from  all  tribulation  ;  of  withholding  from  them  no  joy, 
or  rather,  of  calling  them  away  from  this  region  of 
fm,  from  this  vale  of  tears,  from  this  miferable  exile, 
to  "  fit  down  with  Abraham,  Ifaac,  and  Jacob,  in  the 
*'  kingdom  of  heaven."    The  Scripture  feems  to  coun- 
tenance this  notion.     It  calls,  "  arife  ye,  and  depart, 
*'  for  this  is  not  your  reft  ;  becaufe  it  is  polluted ;   it 
*'  fhall  deftroy  you  even  with  a  fore  deftruclion."     It 
commands  us  "  not  to  be  unequally  yoked  together 
"  with  unbelievers :"  and  afks,  "  what  fellowfhip  hath 
"  righteoufnefs  with  unrighteoufnefs?  and  what  com- 
*'  munion  hath  light  with  darknefs  ?  and  what  concord 
"  hath  Chrift  with  Belial  ?  or  what  part  hath  he  that 
^'  believeth  with  an  infidel  ?"    How  perfeftly  has  the 
Creator  arranged  every  thing  in  the  univerfe  !    How 
wifely  has  he  feparated  the  day  and  the  night,  dry 
land  and  fea,  the  various  clafles  of  beafts  and  birds  ! 
And  will  he  join  the  living  and  the   dead  ?    Will  he 
mingle  error  and  truth,  virtue  and  vice,  and  confound 
the  pious  with  the  wicktid  ?  Yes  ;  this  world  fo  oppo- 
fite  to  their  heavenly  nature,  fo  unfuitable  to  their  de- 
fires,  fo  incapable  of  affording  them  happinefs,  while 
froni  every  quarter  it  wounds  and  vexes  \   forcing 


252  The  Condition  of  [Ser.  xii. 

from  them  many  a  figh,  "  woe  is  me,  that  I  fojourn 
"  in  Mefech  ;"  "  O  that  I  had  wings  like  a  dove! 
"  for  then  I  would  fly  away,  and  be  at  reft  ;  I  would 
*'  haften  my  efcape  from  the  ftormy  wind  and  tem^. 
"  peft" — This  world  is  to  retain  them  year  after  year, 
and  our  Saviour  does  not  pray  to  take  them  out 
of  it. 

Firft,  From  their  remaining  here,  the  wicked  derive 
innumerable  advantages.  They  have  inftances  of  re- 
ligion before  them,  which  encourage  while  they  con- 
demn. By  thefe  they  learn  that  godlinefs  is  pradlica- 
ble  and  profitable.  They  fee  perfons  of  the  fame  paf- 
ficns,  of  the  fame  age,  of  the  fame  occupations  with 
themfelves,  walking  in  the  paths  of  righteoufnefs  ;  and 
much  oftener  than  we  imagine,  the  portion  of  the  righ- 
teous forming  a  comparifon  with  their  own  unhappy 
circumftances,  leads  them  to  exclaim,  "  how  goodly 
"  are  thy  tents,  O  Jacob,  and  thy  tabernacles,  O  Ifrael ! 
"  Let  me  die  the  death  of  the  righteous,  and  let  my 
*'  laft  end  be  like  his.' ■  It  is  in  the  very  nature  of 
religion  to  render  chriftians  aclive  in  doing  good. 
They  are  often  the  means  of"  faving  a  foul  from  death, 
"  and  of  hiding  a  multitude  of  fms."  Sometimes  a 
few  individuals  have  changed  the  moral  face  of  a  whole 
neighbourhood  ;  and  thus  the  language  of  prophecy 
has  been  realized,  "  the  wildernefs  and  the  folitary 
"  place  fhall  be  made  glad  for  them,  and  the  defert 
"  fhall  rejoice  and  bloffom  as  the  rofe.'* 

The  diforders  which  prevail  in  the  world  are  great ; 
but  the  ftate  of  fociety  would  be  far  worfe,  not  to  fay 
intolerable,  were  the  righteous  to  be  withdrawn,  and 
the  licentioufnefs  of  fmners  to  be  no  longer  repreffcd. 


Ser.  XII.]  Chriftians  in  the  World,  *15^ 

or  counteradled  by  their  rebuke,  their  example,  and 
their  influence.  They  "  are  the  fait  of  the  earth  ;'' 
they  are  "  the  light  of  the  world."  They  are  blef- 
fings  in  the  families,  cities,  countries,  in  which  they 
refide.  They  have  frequently  by  their  prayers  obtain- 
ed deliverances  for  thofe  among  whom  they  live.  They 
have  "  flood  in  the  breach,"  and  held  back  the  inva- 
ding judgments  of  the  Almighty  ;  and  "  except  the 
"  Lord  of  Hofts  had  left  unto  us  a  very  fmall  remnant, 
^'  we  Ihould  have  been  as  Sodom,  and  we  fhould  have 
'^  been  like  unto  Gomorrha."  While  a  father  fees 
his  children  {landing  intermixed  with  his  foes,  he 
levels  not  his  arrows ;  the  one  is  preferved  for  the 
fake  of  the  other.  When  God  has  fecured  his  people, 
the  wicked  become  the  fair  mark  of  his  indignation  ; 
the  vials  of  his  wrath  are  poured  down  ;  time  fh-all  be 
no  longer  ;  the  heavens  pafs  away  with  a  great  noife  ; 
the  earth  is  burned  up. 

Again  ;  Some  reafons  are  taken  from  chriftfans 
themfelves.  "  We  know  that  all  things  work  together 
for  good  to  them  that  love  God."  And  does  not  their 
fituation  in  the  world  call  forth  every  adive,  every  fuf- 
fering  virtue  ?  Can  there  be  any  grandeur  of  char- 
acter, where  there  are  no  difficulties  and  dangers  ? 
Can  there  be  a  triumph  where  there  is  no  warfare,  or  a 
warfare  where  there  is  no  enemy  ?  When  do  the  righ- 
teous feel  motives  to  keep  them  humble  ?  when  they 
behold  in  the  wicked  an  image  of  themfelves.  When 
are  they  urged  to  gratitude  for  diftinguifhing  grace  ? 
when  they  are  reminded  by  fmners  of  what  they  were 
^^  by  nature"  as  well  "  as  others."  When  do  they  dif 
play  their  companion,  and  increafe  their  benevolence  ? 


254  The  Condition  of  [Ser.  xii. 

While  feeding  the  hungry,  clothing  the  naked,  teach- 
ing the  ignorant,  and  endeavouring  to  refcue  their  fel- 
low-creatures from  perdition.     Can  they  exercife  di- 
vine patience  and  forgivenefs  ?  Yes,  while  they  have 
an  opportunity  to  "  render  good  for  evil."     They  can 
difcover  their  holy  courage  while  bearing  the  "  re- 
*'  proach  of  the  crofs,"  and  enduring   "  the  defaming 
''  of  many."     Here,  by  the  facrifices  they  are  called 
to  make,  and  their  readinefs  to  leave  father  or  mother, 
fon  or  daughter,  lands  or  life  for  his  fake,  they  demon- 
flrate  the  fupremacy    of  their  love  to  the  Saviour. 
Here,  their  fmcerity  and  refolution  appear  unfufpicious, 
by  not  drawing  back,  or  turning  afide  when  the  world 
would  terrify  by  its  frowns,  or  allure  by  its  fmiles. 
Here,  we  behold  the  vigour  of  thofe  principles,  which 
bear  fway  in  the  minds  of  the  godly  ;  in  heaven  we 
ihall  glorify  God  ;  but  heaven  is  not  a  ftate  of  trial  ; 
there  fm  never  enters  ;  and  what  is  it  to  live  innocent 
where  there  is  no  temptation  ?  But  to  fee  evil  patterns, 
and  not  copy  them ;   to  breathe  peftilential  air,  and 
not  inhale  the  infection  ;  to  renounce  our  inclinations, 
and  fay  "  thy  will  be  done  ;"  to  live  with  our  conver- 
fation  in  heaven,  when  every  thing  confpires  to  bind 
us  down  to  earth,  here  the  chriflian  honours  God,  and 
here  he  gathers  glory  in  a  manner  the    mofl  dillin- 
guifhing,  and  all  this  is  peculiar  to  his  refidence  in  this 
world.  Let  him  therefore  avail  himfelf  of  the  fmgular 
opportunities  his  fituation  affords;    and  while  he  re- 
mains here,  let  him  labour  to  fulfill  the  defign  of  heav^ 
en  in   his  continuance,  both   with  regard  to  himfell 
and  others.     Let  him  remember  that  all  raili  and  ea- 
ger wifhcs  for  death  are  imprope/ ;    that  it  may  be 


Ser.  XII.]  Chri/iians  in  the  World.  255 

"  needful  for  him  to  abide"  longer  "  in  the  flefli ;" 
that  of  this  expediency,  he  muft:  leave  God  to  judge  ; 
that  his  pleafure  will  be  difcovered  by  the  event ;  that 
he  will  not  be  detained  a  moment  longer  than  is  nec- 
eflary  to  accomplifh  fome  valuable  purpofe  ;  that  in- 
ftead  of  indulging  in  impatience,  it  becomes  him  to 
fay  with  Job,  "  all  the  days  of  my  appointed  time  will 
*'  I  wait  until  my  change  come."  The  man  in  har- 
veft,  while  bearing  "  the  burden  and  heat  of  the  day," 
may  occafionally  look  up  to  fee  where  the  fun  is  ;  and 
may  confole  himfelf  with  the  reflection,  "  the  evening 
"  fhades  will  by  and  by  come  on,  and  invite  me  to  an 
''  honourable  retreat;"  but  it  does  not  become  him  to 
throw  down  his  implements,  and  haflen  home,  before 
he  obtains  fuch  a  difcharge. 

As  chriflians  are  to  think  of  living  for  a  while  in  the 
world,  it  is  not  unreafonable  for  them  to  be  affeded 
with  its  occurrences  and  changes.  Some  plead  for  a 
kind  of  abflra(^ed  and  fublimated  devotion  ;  which 
the  circumflances  in  which  they  are  placed  by  their 
Creator  render  equally  impraflicable  and  abfurd. 
They  are  never  to  notice  the  affairs  of  government,  or 
the  meafures  of  adminiftration  ;  war,  or  peace  ;  liberty, 
or  flavery  ;  plenty,  or  fcarcity  ;  taxes,  or  money  to 
pay  their  debts  ;  all  is  to  be  equally  indifferent  to 
them  ;  they  are  to  leave  thefe  carnal  and  worldly  things 
to  others — But  have  they  not  bodies  ?  Have  they  not 
families  ?  Is  religion  founded  on  the  ruins  of  humanity? 
When  a  man  becomes  a  chriftian,  does  he  ceafe  to  be 
a  member  of  civil  fociety  ?  Allowing  that  he  be  not 
the  owner  of  the  fhip,  but  only  a  pafTenger  in  it ;  has 
he  nothing  to  awaken  his  concern  in  the  voyage  ?  If 


256  The  Conditio7i  of  [Ser.  xii. 

he  be  oPxly  a  traveller  towards  a  better  country,  is  he 
to  be  told,  that  becaufe  he  is  at  an  inn  which  he  is  foon 
to  leave,  it  fhould  not  excite  any  emotion  in  him, 
whether  it  be  invaded  by  robbers,  or  confumed  by 
flames  before  the  morning  ?  "  In  the  peace  thereof  ye 
"  ihall  have  peace."  And  are  not  chriflians  to  "  pro- 
*'  vide  things  honeil  in  the  fight  of  all  men  ?"  Are 
they  to  detach  themfelves  while  here  from  the  interefls 
of  their  fellows-creatures  ;  or  to  "  rejoice  with  them 
"  that  do  rejoice,"  or  "  weep  with  them  that  weep  ?" 
Is  not  religion  varioufly  aifetted  by  pubKc  tranfactions  ? 
Can  a  chriftian  for  inftance  be  indiffernt  to  the  caufe 
of  freedom,  even  on  a  pious  principle  ?  Does  not  civil 
liberty  neceflarily  inculde  religious,  and  is  it  not  nec- 
eilary  to  the  exertions  of  miniflers,  and  the  fpreading 
of  the  gofpel  ? 

And,  chriflians,  as  the  world  is  a  flation  in  which 
you  are  to  refide  for  a  feafon,  religion  does  not  require 
you  to  withdraw  from  fociety,  to  relinquifli  fecular 
bufmefs,  to  live  in  folitude.  It  more  than  juflifies 
your  being  vifible,  focial,  active.  "  Neither  do  men 
*'  light  a  candle,  and  put  it  under  a  bufnel :  but  on  a 
*'  candleflick ;  and  it  giveth  light  unto  all  that  are  in 
"  the  houfe.  Let  your  light  fo  Ihine  before  men  ; 
''  that  they  may  fee  your  good  works,  and  glorify  your 
**  Father  which  Is  in  heaven."  It  becomes  you,  how- 
ever, to  remember, 

III.  That  there  is  evil  in  the   world,   to 

WHICH    YOU    ARE     EXPOSED,    AND     BY    WHICH    YOU 

MAY  BE  INJURED.  And  what  is  this  "  evil?"  There 
IS  the  evil  of  fm,  and  the  evil  of  fufferlng.  It  is  not  the 


Ser.  xii.]  Chrijiians  in  the  World.  25? 

latter  that  our  Saviour  deprecates — "  If  any  man  will 
''  come  after  me,  let  him  deny  himfelf,  and  take  up  his 
"  crofs."  "  In  the  world  ye  fhall  have  tribulation.'* 
"  BlefTed  are  they  who  are  perfecuted  for  righteouA 
*'  nefs  fake  :  for  theirs  is  the  kingdom  of  heaven.'* 
Indigence  and  afflidion  are  generally  a  foil  favourable 
to  the  profperity  of  religion  ;  and  "  by  the  fadncfs  of 
"  the  countenance,  the  heart  is  made  better."  Secu- 
rity from  fm  is  preferable  to  immunity  from  forrow* 
It  is  therefore  moral  evil,  from  which  we  fhould  be 
mod  anxi'ous  to  be  preferved.  And  by  this  you  are 
perpetually  endangered  while  in  the  world. 

The  people  of  the  world  are  enemies  to  religion. 
How  pernicious  are  their  maxims,  their  errors,  their 
number,  their  example,  their  influence  !  How  enfnar- 
ing  are  their  fmiles,  and  how  intimidating  their  frowns! 
How  powerful  are  the  fear  of  cenfure,  and  the  love  of 
praife  1  The  things  of  the  world  are  prejudicial  to  a 
life  of  godlinefs.  Every  ftation,  every  condition,  hides 
innumerable  temptations.  It  has  been  queftioned, 
whether  profperity  or  adverfity  be  the  mod  hazar- 
dous. Affluence  flatters  our  pride,  and  nouriflies  the 
pafiions  ;  it  has  a  tendency  to  draw  off  our  dependence 
from  divine  Providence  ;  it  furniflies  us  with  fubflitutes 
for  the  confolations  of  the  gofpel ;  and  as  to  its  duties, 
it  multiplies  diverfions,  excufes,  and  hindrances.  Ma- 
ny a  man  has  dropped  his  religion  in  walking  from  a 
cottage  to  a  manfion.  "  They  that  will  be  rich,  fall 
"  into  temptation,  and  a  fnare,  and  into  many  foolilh, 
"  and  hurtful  lufts,  w^hich  drown  men  in  defliruftion 
"  and  perdition.  For  the  love  of  money  is  the  root  of 
*'  ALL  EVIL  :  which  while  fome  coveted  after,  they 
Ii 


^5^  The  Condition  of  [SeR.  xir. 

"  have  erred  from  the  faith,  and  pierced  themfelves 
"  through  with  many  forrows."  But  indigence  has  its 
perils  ;  hence  the  prayer  of  wifdom  has  always  been^ 
"  Give  me  neither  poverty  nor  riches,  feed  me  with 
*'  food  convenient  for  me:  left  I  be  full,  and  deny  thee, 
*'  and  fay,  who  is  the  Lord  ?  or  left  I  be  poor,  and 
**  fteal,  and  take  the  name  of  my  God  in  vain."  Sen-^ 
fible  things  prefs  upon  the  body,  and  the  body  aftedls 
the  mind.  The  world  has  the  advantage  of  neigh- 
bourhood and  conftant  intercourfe.  It  prefents  itfelf 
to  the  eye,  the  ear,  the  touch.  It  correfponds  with  a 
party  within,  which  excites  us  to  welcome  every  pro- 
pofal  it  brings.  The  world  does  not  afk  us  to  deny, 
but  to  pleafe  ourfelves  ;  not  to  row  againft  the  current, 
but  to  fit  down  in  the  boat,  and  leave  it  to  the  ftream. 
When  the  world  knocks,  "  the  fpirit  of  the  world"  is 
ready  to  open  ;  and  when  temptations  to  vanity  meet 
with  vain  hearts,  and  temptations  to  folly  meet  with 
foolifti  hearts,  the  fuccefs  is  more  than  probable.  In 
the  fedu6lion  of  mankind,  the  world  has  a  marvellous 
diverfity  of  means  ;  every  difpofition  is  fuited  with  an 
objed.  If  a  man  be  not  grovelling  enough  to  be  fond 
of  money,  here  is  honour  to  allure  him  ;  if  he  fpurn 
fenfual  gratifications,  he  may  purfue  "  the  knowledge 
"  which  puffeth  up."  And  as  it  is  faid  of  Joab,  "  that 
"  he  had  turned  after  Adonijah,  though  he  turned  not 
"  after  Abfalom ;"  fo  a  man  who  has  vanquiftied  one 
temptation,  may  be  overcome  by  another,  more  fuit- 
able  to  his  propenfity,  and  more  aided  by  circumftan- 
ces.  O  what  fpoils  of  truth,  of  confcience,  and  of 
devotion  can  the  world  difplay  !  In  how  many  has  it 
had  the  unhappy  influence  to  counters gI  convidion. 


SEEt.  XII.]  Cbrijiians  in  the  World,  259 

and  to  deftroy  the  mofl  promifing  beginnings  of  fe- 
rioufnefs !  Hence  the  apollacy  of  Demas  ;  "  he  loved 
"  this  prefent  world."  "  Felix  trembled  ;"  but  "  wil- 
"  ling  to  fhew  the  Jews  a  pleafure,  left  Paul  bound." 
"  Herod  heard  John  gladly,  and  did  many  wonderful 
"  things  j"  but  the  charms  of  a  beloved  Herodias  ob- 
tained an  order  for  his  execution.  The  young  man 
inquired  after  eternal  hfe,  and  our  Saviour  '*•  loved 
"  him  ;"  but  "  he  went  away  forrowful,  for  he  was 
"  very  rich."  "  He  alfo  that  received  feed  among 
"  thorns,  is  he  that  heareth  the  word  ;  and  the  cares 
"  of  this  world,  and  the  deceitfulnefs  of  riches  choke 
*'  the  word,  and  it  becometh  unfruitful."  And  where 
the  world  does  not  acquire  fueh  a  predominancy  in 
the  foul  as  to  be  entirely  fubverfive  of  religion,  it  may 
prevail  to  fuch  a  degree,  as  to  be  very  injurious  to  it. 
A  real  chriflian  may  have  too  keen  a  relifh  for  the  al- 
lowed indulgences  of  life.  He  may  be  too  much  alive 
to  the  opinion  of  his  fellow-worms.  He  may  be  too 
eager  to  "  add  houfe  to  houfe,  and  to  join  field  to  field." 
He  may  "  load  himfelf  with  thick  clay,"  and  go  on 
heavily.  He  may  "  touch  the  unclean  thing,"  and 
foil  "  the  fine  linen  which  is  the  righteoufnefs  of  the 
*'  faints,"  and  wear  a  "  garment  fpotted  by  the  flefli." 
He  may  fpread  earth  over  his  afteclions,  and  damp 
their  ardour.  As  the  confequence  of  all  this  wordly 
influence,  there  will  be  little  fpirituality  in  his  conver- 
fation  j  little  life  in  ordinances ;  little  pleafure  in  draw* 
ing  near  to  God  ;  a  lofs  of  inward  peace  ;  corroding 
care  ;  a  dread  of  afilidion  ;  a  thorny  dying  pillow. 
He  will  be  a  ftumbling-block  to  the  weak,  and  a  dif- 
trefs  to  the  ilrong ;  nor  will  hi?  religion  ftana  forth 


i?6a  The  Condition  of  [Ser.  xii, 

prominently  enough  to  be  vifible  and   ftriking  '^  to 
"  them  that  are  without." 

Chriftians,  there  are  two  things  which  we  wifti  you  to 
remember.  The  one  is,  that  your  greateft  danger  lies  in 
things  lawful ;  for  the  proportion  of  any  thing  appar- 
ently fmful  would  awaken  your  fears,  and  your  fears 
would  fecure  you.   "  Every  creature  of  God  is  good  •/'" 
but  if  it  be  not  "  fanclified  by  the  word  of  God  and 
"  prayer,*'  the  blefling  may  be  turned  into  a  curfe, 
and  our  very  "table  may  become  a  fnare  and  a  trap." 
We  are  even  bound  to  love  our  connexions  ;  but  love 
may  grow  up  into  idolatry.     Extremes  are  contigu- 
ous.    The  line  of  feparation  between  lawful  and  un- 
lawful is  a  fmgle  hair.     On  this  the  enemy  takes  his 
flation,  in  order,   when  he  finds  us  advancing  to  the 
verge  of  permiflion,  to  draw  us  over,  and  induce  us  to 
tranfgrefs.     The  other  is,  that  this  evil  frequently  ad- 
vances by  flow  degrees ;  approaches  the  heart  by  im- 
perceptible accefs  ;  and  by  fpecious  pretenfions,  jufli- 
fies  its  continuance  there.     It  aflumes  a  thoufand  flex- 
ible fliapes  \  wears  various  names ;   pafles  under  the 
notion  of  good-breeding,  fociability,  opportunities  of 
ufefulnefs,  "  laying  up   for   the  children."     "  With 
"  her  much  fair  fpeech  flie  caufes  him  to  yield,  with 
"  the  flattery  of  her  lips  ftie  forces  him  ;  he  goeth  af- 
"  ter  her  fliraightway,  as  an  ox  goeth  to  the  flaughter, 
"  or  as  a  fool  to  the  correction  of  the  flocks  :  till  a 
"  dart  flrike  through  his  liver,  as  a  bird  haftieth  to  the 
"  fnare,  and  knoweth  not  that  it  is  for  his  life."  What 
is  the  conclufion  of  all  this  ?  O  profefTors  of  religion, 
"  love  not  the  world,  nor  the  things  of  the  world." 

"  Be  not  conformed  to  this  world."     Confider  it  as 


Ser.  XII.]  Chrijlians  in  ih-  World  26J 

an  enemy.  Regard  it  with  caution.  Walk  as  among 
fnares.  Be  circumfped  ;  be  watchful  ;  and  if  you 
would  pafs  through  the  world  with  fafety,  recoiled, 

IV.  That  the  divine  protection  is  essen- 
tial TO  YOUR  SECURITY,  Th3  more  valuable  things 
are,  the  more  dependent  will  they  be  found.  Sheep 
require  more  care  than  wolves  ;  vines  than  brambles ; 
a  garden  demands  more  attention  than  a  wildernefs  ; 
and  children  are  reared  with  far  greater  folicitude 
than  animal  young.  Nothing  equals  the  dependence 
of  the  chriflian  ;  but  herein  lie  all  his  fpiritual  refour- 
ces  ;  for  when  he  "  is  weak,  then  he  is  ftrong.'* 
When  in  himfelf  he  can  do  nothing,  he  forms  an  al^ 
liance  with  Omnipotence,  and  can  do  all  things. 

Be  fenfible  of  your  inability  to  fuftain  and  defend 
yourfelves.  Bring  under  your  review  all  thofe,  who 
poffefling  every  advantage,  have  drawn  back  unto  per-, 
dition.  They  advanced  far,  and  promifed  well ;  but 
like  a  (lone  urged  up  the  fide  of  a  hill,  which,  when 
the  impelling  force  is  removed,  rullies  back  with 
greater  velocity,  and  bounds  further  into  the  plain  be- 
low ;  fo  thefe  have  entered  again  into  the  world,  and 
are  more  diflingulflied  by  its  vices  and  follies  than  be- 
fore. "  For  if  after  they  have  efcaped  the  pollutions 
*'  of  the  world,  through  the  knowledge  of  the  Lord 
"  and  Saviour  Jefus  Chrifl,  they  are  ag^un  entangled 
*'  therein,  and  overcome ;  the  latter  end  is  worfe  than 
"  the  beginning.'* 

Mark  the  falls  of  good  men  themfelves,  who  have 
been  "  recovered  from  thefnare  of  the  devil."  When 
they  went  forth,  but  not  ^'  h\   the  ftrength  of  the 


262  The  Condition  cf  [Ser.  xii. 

"  Lord,"  they  were  found  unequal  to  the  trial,  and  by 
bitter  experience  were  convinced  of  their  weaknefs. 
When  our  Saviour  had  informed  the  difciples,  that 
"  the  Shepherd  would  be  fmitten,  and  the  Iheep  fcat- 
"  tered  abroad  ;"  Peter  faid,  "  though  all  men  fhould 
"  be  offended  becaufe  of  thee,  I  will  never  be  of- 
*'  fended."  When  our  Lord  gave  him  the  premoni- 
tion "  before  the  cock  crow  twice,  thou  fhalt  deny  me 
"  thrice  ;"  he  exclaimed,  "  though  I  fhould  die  with 
"  thee,  yet  will  I  not  deny  thee."  He  was  fmcere, 
but  felf-confident ;  and  what  was  the  confequence  ? 
His  refolution  failed  him ;  and  he  denied  his  Lord 
with  "  oaths  and  curfes."  Weigh  well  the  language 
of  One,  who  knows  what  is  in  man,  and  who  has  faid 
"  without  me  ye  can  do  nothing :"  compare  your  ex*- 
perience  with  it ;  and  painful  as  it  will  be,  call  to  your 
remembrance  the  numerous  variations,  inflabilities, 
declenfions,  backllidings  of  your  lives. 

Be  equally  perfuaded  alfo,  that  the  divine  power  is 
as  adequate,  as  it  is  neceffary  to  your  prefervation, 
^'  Even  the  youths  fhall  faint  and  be  weary,  and  the 
"  young  men  fhall  utterly  fall.  But  they  that  wait 
^'  upon  the  Lord  fhall  renew  their  flrength  ;  they  fhall 
"  mount  up  with  wings  as  eagles,  they  fhall  run  and 
^'  not  be  weary,  and  they  fhall  walk  and  not  faint." 
It  is  his  charader,  and  his  prerogative ;  "  he  is  able  to 
"  keep  you  from  falling,  and  to  prefent  you  faultlefs 
*'  before  the  prefence  of  his  glory  with  exceeding  joy." 
He  prefervcd  Abijah  in  the  wicked  family  of  Jerobo- 
am. He  fecured  "  faints  even  in  Csefar's  houfehold. " 
Behold  yonder  illuflrious  "  multitude  ftanding  before 
*^  the  throne,  with  palms  in  their  hands."     Full   of 


3er.  XII.]  Chri/lians  iti  the  World.  263 

weaknefs,  they  paffed  through  a  world  of  danger ; 
their  fufficiency  was  of  God ;  he  enabled  them  "  to 
"  hold  on  their  way,  and  to  wax  ftronger  and  ftron- 
"  ger ;"  he  "  girded  them  with  ftrength,  and  made 
"  their  way  perfeft  ;"  by  "  him  they  ran  through  a 
''  troop,  and  leaped  over  a  wall ;"  by  him  they  "trod 
"  on  the  lion  and  adder,  the  young  lion  and  the  drag- 
"  on  they  trampled  under  feet ;"  and  He  is  the  fame. 
His  "  hand  is  not  fhortened  that  it  cannot  fave,  nor 
*•*  his  ear  heavy  that  it  cannot  hear."  "  The  Lord  re- 
"  deemeth  the  foul  of  his  fervants  :  and  none  of  them 
"  that  trull  in  him  fhall  be  defolate." 

As  the  divine  protection  is  neceflary,  and  adequate 
to  your  defence,  fo  it  is  attainable ;  and  the  lad  divi- 
fion  of  our  fubjed  Ihews  us  how  it  is  to  be  obtained — 

By  prayer.  "  Aik,  and  it  fliall  be  given  you  ; 
"  feek,  and  ye  (hall  find  ;  knock,  and  it  fhall  be  open- 
"  ed  unto  you."  Hence  the  practice  of  the  faints  ; 
"  Set  a  watch,  O  Lord,  upon  my  lips,  keep  the  door 
"  of  my  mouth."  "  Hold  thou  m.e  up,  and  I  fhall  be 
"  fafe."  "  Order  my  ileps  in  thy  word  :  and  let  not 
"  any  iniquity  have  dominion  over  me."  "  Uphold 
"  me  according  to  thy  word,  that  I  may  live ;  and  let 
"  me  not  be  afhamed  of  my  hope."  "  Lead  us  not 
"  into  temptation,  but  deliver  us  from  evil." 

Chriftians  however  are  fenfible  of  the  imperfections 
of  their  own  performances.  They  can  fcarcely  call 
their  weak  efforts,  prayer ;  "  like  a  crane,  or  a  fwal- 
"  low,  fo  did  I  chatter.  Could  I  fee  an  infpired  rec- 
"  ord  of  all  my  prayers ;  could  I  fee  as  God  does  the 
*^  manner  in  which  I  have  always  addrefled  him ;  the 


264  The  Condition  of  [Ser.  xi^ 

"  vain  thoughts  ;  the  numberlefs  diftradions  ;  how  of- 
*'  ten  I  have  aiked  amifs  ;  fometimes  without  ardour, 
"  fometimes  without  confidence."  Hence  it  is  a  plea- 
fmg  relief  to  their  minds,  to  know  that  their  brethren 
pray  for  them. ;  that  God  is  daily  hearing  from  lips 
more  devout  than  their  own,  "Do  good,  O  Lord,  un- 
"  to  thofe  that  be  good,  and  to  them  that  are  upright 
"  in  their  hearts."  "  Let  all  thofe  that  feek  thee,  re- 
"  joice  and  be  glad  in  thee :  let  fuch  as  love  thy  falva- 
"  tion,  fay  continually,  the  Lord  be  magnified/'  Is 
my  character  here  defcribed  ?  How  pleafmg  is  it  to 
reflect,  that  I  am  peculiarly  interefted  in  the  daily  fup- 
piications  of  all  the  people  of  God  ;  and  that  "the  ef- 
"  feftual  fervent  prayer  of  a  righteous  man  availeth 
"  much  !" 

But  their  chief  confolation  is  derived  from  a  higher 
fource.  "  And  another  angel  came  and  flood  at  the 
"  altar,  having  a  golden  cenfer  ;  and  there  was  given 
"  unto  him  much  incenfe,  that  he  fhould  offer  it  with 
"  the  prayers  of  all  faints  upon  the  golden  altar,  which 
"  was  before  the  tlu'one.  And  the  fmoke  of  the  in» 
"  cenfe  which  came  with  the  prayers  of  the  faints,  af- 
"  cended  up  before  God,  out  of  the  angel's  hand." 
Thus  Jefus  perfumes  and  prefents  our  fervices  ;  thus 
he  obtains  for  our  fupplications  audience  and  accep- 
tance. Whether  the  intercefTion  of  cur  High  Prieft 
in  heaven  be  verbal,  or  mental  only,  it  is  not  neceffa- 
ry  for  us  to  determine.  We  know  it  is  real ;  we 
know  that  "  he  appears  in  the  prefence  of  God  for 
"  us  ;"  we  know  that  having  been  "  reconciled  by  his 
[  "  death,"  "  we  fliall  be  faved  by  his  life  ;"  and  that 
**  he  is  able  alfo  to  favc  them  to  the  uttermoft,  that 


Ser.  XII. J  Ghrifiians  in  the  World,  26^ 

"  come  unto  God  by  him,  feeing  he  ever  liveth  to 
"  make  interceffion  for  them."  It  may  be  neceffary 
however  to  caution  you,  not  to  miftake  the  nature 
and  defign  of  his  interceffion.  It  is  not  to  inform 
God,  as  if  he  were  ignorant ;  to  remind  him,  as  if  he 
were  forgetful ;  or  to  perfuade  him,  as  if  he  were  un- 
kind. The  appointment  is  entirely  his  own  ;  it  fprang 
from  his  mercy,  and  exemplifies  his  wifdom.  What 
a  view  does  it  give  us  of  the  majefty  and  hoKnefs  of 
God,  that  he  will  not  fuifer  us  to  approach  him  with- 
out a  Mediator  !  How  powerfully  does  it  remind  us 
of  our  unworthinefs  and  vilenefs  !  How  loudly  does 
it  preach  to  us  reverence  and  humility  1  What  be- 
comes of  felf-righteoufnefs,  if  we  can  bring  nothing 
deferving  the  divine  regards  ;  if  our  befl  duties  need 
forgivenefs,  rather  than  recompenfe  5  if  "  the  iniquity 
"  of  our  moft  holy  things"  would  be  fufficient  to  de- 
ftroy  all  our  confidence  ?  But,  O  how  it  meets  the 
fears  of  the  returning  fmner,  and  the  difcouragements 
of  the  dejected  faint !  ^'  We  have  boldnefs  and  accefs 
"  with  confidence  by  the  faith  of  Him."  If  this  dif- 
penfation  were  not  defignedly  typified,  it  is  beautiful- 
ly illuflrated  in  the  addrefs  of  God  "  to  Eliphaz,  and 
"his  two  friends."  "  You  have  not  fpoken  of  me 
"  the  thing  that  is  right ;  therefore  tiike  unto  you 
"  now  feven  bullocks,  and  feven  rams,  and  go  to  my 
"  fervant  Job,  and  offer  up  for  yourfelves  a  burnt  of- 
"  fering  ;  and  my  fervant  Job  fhall  pray  for  you,  for 
"  him  will  I  accept :  left  I  deal  with  you  after  your 
"  folly." 

We  conclude  by  obferving,  what  a  view  this  gives 
us  of  our  Lord  and  Saviour.     What  an  infinitely  iui'^ 
K  K 


266  The  Condition  of  [Ser.  xn, 

portant  ftation  does  he  occupy  !  What  an  underftand- 
ing  muft  he  poffefs,  to  be  accurately  acquainted  with 
the  diverfified  circumftances  and  neceflities  of  all  the 
redeemed  !  How  unparalleled  is  that  love,  which 
knows  no  variablenefs,  which  renders  him  not  only  in 
his  lowed  abafement,  but  in  his  higheft  dignity,  the 
friend  of  fmners  ;  and  which  induces  him,  while  fur- 
rounded  by  all  the  adorations  of  heaven,  to  liflen  to 
the  complaints  and  petitions  of  each  of  his  people  up- 
on earth  ;  and  never  fuffers  him  for  one  moment  to 
remit  the  kindnefs  of  his  attentions  ! 

Again,  v/hat  a  reprefentation  does  the  fubjedt  give 
us  of  the  happinefs  of  believers  !  Though  their  Sa- 
viour be  "  palled  into  the  heavens,"  they  know  that 
he  has  not  dropped  his  concern  for  them  ;  they  know 
that  they  "  have  not  an  High  Prieft,  who  cannot  be 
"  touched  w^ith  the  feeling  of  their  infirmities."  What 
is  the  inference  ?  "  Let  us  therefore  come  boldly  to 
^'  the  throne  of  grace,  that  we  may  obtain  mercy,  and 
"  find  grace  to  help  in  time  of  need."  "  Having  fuch 
"  an  High  Pried  over  the  houfe  of  God,  let  us  draw 
«  near  in  full  alTurance  of  faith."  Let  us  contem- 
plate our  glorious  Intercefibr.  Let  us  remember  the 
dignity  of  his  nature ;  he  "  is  the  brightnefs  of  the 
'''  Father's  glory,  and  the  exprefs  image  of  his  per- 
"  fon."  Let  us  remember  the  dearnefs  of  his  char- 
ter ;  ''  This,"  fays  the  Father,  "  is  my  beloved  Son 
«  in  whom  I  am  well  pleafed."  "  Afk  of  me,  and  I 
"  fhall  J^ive  thee  the  heathen  for  thine  inheritance,  and 
"  the  uttermofl  parts  of  the  earth  for  thy  poffeflion." 
Let  us  remember  the  value  of  his  atonement ;  he  is 
more  than  an  intercelTor,  he  is  ''  an  advocate  with  the 


Ser.  XII.]  Chrijliam  in  the  World.  207 

^'  Father ;"  "  he  is  the  propitiation  for  our  fins."  He 
could  fay,  "  I  have  glorified  thee  on  the  earth  \  I  have 
"  finiflied  the  work  which  thou  haft  given  me  to  do;  and 
"  now.  Father,  glorify  me."  "  He  entered  heaven  with 
"  his  own  blood,  having  obtained  eternal  redemption 
*'  for  us."  His  fufFerings  and  death,  his  obedience  and 
righteoufnefs,  all  plead  our  caufe  ;  he  afks  nothing 
which  God  had  not  fufpended  on  a  condition  which 
he  had  already  performed.  And  in  confequence  of 
all  this,  let  us  remember  the  certainty  of  his  fuccefs  ; 
"  I  know  that  thou  heareft  me  always."  Come  then, 
chriftians,  and  "  rejoice  with  joy  unfpeakable  and  full 
"  of  glory."  You  have  a  Friend  in  court ;  an  elder 
Brother  in  the  palace  of  the  King  of  Kings.  In  his 
all-prevailing  name  you  may  approach  ;  and  while 
bluiliing  over  your  poor  fervices,  you  may  be  afvured 
that  your  prayers  will  be  heard,  that  your  ftrength 
fhall  be  equal  to  your  day,  that  your  grace  fliall  be 
crowned  with  glory,  and  that  "  no  good  thing  fliall  be 
"  withholden  from  you."  While  Zechariah  was  burn- 
ing incenfe  within,  all  the  people  were  praying  with- 
out. O  pleafmg  emblem  of  chriftians,  and  of  "  the 
"  High  Prieft  of  their  profeffion  !"  While  yoTi  are 
praying  in  the  outer  court  of  this  world,  he  is  "  with- 
"  in  the  vail"  with  the  cenfer,  and  "  the  blood  of 
"  fprinkling  !"  It  was  the  happinefs  of  the  Ifraelites 
while  fighting  in  the  plain  below,  to  look  up  and  fee 
Mofes  pleading  with  God  for  them  on  the  hill ;  be  not 
difmayed,  ye  feed  of  Jacob.  "  Who  fhall  lay  any 
"  thing  to  the  charge  of  God's  ele6t  ?  It  is  God  that 
"  juftifieth  :  who  is  he  that  condemneth  ?  It  is  Chrift 
•'  that  died,  yea  rather,  that  is  rifen  again,  who  is  even 


263  The  Condition  of ^  Sec.  [Ser.  xii, 

''  at  the  right  haad  of  God,  who  alfo  maketh  inter- 
*'  ceflion  for  us.  Nay,  in  all  thefe  thmgs  we  are  more 
^'  than  conquerors  through  him  that  loved  us.  For  I 
<^  am  perfuaded,  that  neither  death,  nor  life,  nor  an- 
"  gels,  nor  principalities,  nor  powers,  nor  things  pref- 
"  ent,  nor  things  to  come,  nor  height,  nor  depth,  nor 
*'  any  other  creature,  ihall  be  able  to  feparate  us  from 
^*  the  love  of  God,  which  is  in  Chriil  Jefus  our  Lord/' 


SERMON       XIIL 


CONCUPISCENCE  PUNISHED, 


Numbers  xi.  31,  34. 

y^nd  there  went  forth  a  wind  from  the  Lord^  and 
brought  quails  from  the  fea^  and  let  them  fall  by  the 
camp^  as  it  were  a  day* s  journey  on  this  fide ^  and  as  it 
were  a  day*  s  journey  on  the  other  fide  ^  round  about  the 
camp^  and  as  it  were  two  cubits  high  upon  the  face  cf 
the  earth.  And  the  people  flood  up  all  that  day^  and 
all  that  nighty  and  all  the  next  day^  and  they  gather- 
ed the  quails  :  he  that  gathered  leaft  gathered  ten  ho-* 
mers  ;  and  theyfpread  them  all  abroad  for  thenfelves, 
round  about  the  camp.  And  while  the  flefh  was  yet 
between  their  teeth ^  ere  it  was  chewed^  the  wrath  of 
the  Lord  was  kindled  againfl  the  people  ;  and  the 
"Lord  f mote  the  people  with  a  very  great  plague.  And 
he  called  the  name  of  that  place  Kibroih-hattaavah  : 
becaufe  there  they  buried  the  people  that  lufled. 

It  is  one  defign  of  the  facred  Scrip* 
tures  to  make  "  fm  appear  exceeding  finful/'  Some- 
times they  place  the  evil  before  us  in  its  eflential  de-» 
formity  and  vilenefs.  At  other  times  they  furround  it 
with  *'the  terrors  of  the  Almighty/'  drawn  from  thofe 


270  Concupifcence  Pun'ijljed.  [Ser.  xiil 

dreadful  threatenings  which  juflify  all  our  fears.  To 
confirm  thefe  declarations,  and  illuilrate  thefe  modves, 
we  have  alio  given  us  numerous  examples  in  which 
we  fee  the  malignity  of  fni  realized.  "  Let  no  man 
*'  fay  when  he  is  tempted,  I  am  tempted  of  God  :  for 
"  God  camiot  be  tempted  with  evil,  neither  tempteth 
^'  he  any  man  ;  but  every  man  is  tempted  when  he  is 
"drawn  away  of  his  lufi:  and  enticed.  Then  when 
"  iuft  hath  conceived,  it  bringeth  forth  fin,-  and  fin 
"  when  it  is  finished,  bringeth  forth  death." 

The  event  vv'hich  is  to  engage  our  prefent  attention 
is  fmgularly  avxful.  We  do  not  wonder  that  God 
who  eileems  the  prayer  of  the  v/icked  an  abomination, 
ihould  refufe  their  unreafonable  cry  ;  but  when  we  fee 
him  working-  a  miracle  to  gratify  their  wifhes,  and  m.a- 
king  his  bounty  the  means  of  their  deltr nation,  we  are 
compelled  to  exclaim,  "  how  unfearchable  are  his 
"judgments,  and  his  ways  are  pad  finding  out !" 

The  Ifraelites  had  been  for  fome  time  preternatural- 
ly  fed  \^dth  manna.  At  length  they  defpife  it,  and  in- 
fluenced by  the  multitude  of  flrangers  that  was  among 
them,  fall  a  lufting.  They  wept  again  and  faid, 
**  Who  Ihall  give  us  flefh  to  eat  ?  We  remember  the 
"  fifh  which  we  did  eat  in  Egypt  freely:  the  cucumbers 
'^  and  the  melons,  the  leeks,  and  the  onions,  and  the 
garlick :  but  now  our  foul  is  dried  away  :  thefe  is 
nothing  at  all  befides  this  manna  before  our  eyes." 
The  Lord  hearkened  and  heard.  He  promifed  to  in- 
dulge them  ;  and  behold  the  dreadful  accomphfliment 
of  his  word.  "  And  there  went  forth  a  wind  from 
*'  the  Lord,  and  brought  quails  from  the  fea,  and  let 
"  them  fall  by  the  camp,  as  it  were  a  day's  journey 


cc 


Ser.  XIII.]  Concupifccnce  Punijliedi  1^71 

"  on  this  fide,  and  as  it  were  a  day's  journey  on  the 
"  other  fide,  round  about  tlie  camp,  and  as  it  were  two 
"  cubits  high  upon  the  face  of  the  earth.  And  the 
"  people  flood  up  all  that  day,  and  all  that  night, 
"  and  all  the  next  day,  and  they  gathered  the  quails : 
"he  that  gathered  leafl  gathered  ten  homers ;  and 
"  they  fpread  them  all  abroad  for  themfelves  round 
"  about  the  camp.  And  wiiile  the  flefli  was  yet  be- 
"  tween  their  teeth,  ^e  it  was  chewed,  the  wrath  of 
"  the  Lord  was  kindled  againil  the  people ;  and  the 
^  Lord  fmote  the  people  with  a  veiy  great  plague. 
"  And  he  called  the  name  of  that  place  Kibroth-hat- 
"  taavah  :  becaufe  there  they  buried  the  people  that 
"  luited."  But,  alas  !  though  the  lathers  were  buri- 
ed, their  children  furvived;  and  there  ai'e  many  among 
Chriftians  now,  as  well  as  among  the  Jews  of  old,  up- 
on whofe  tombs  Kibroth-hattaavah  may  be  in- 
fcribed,  with  a  tranllation  under,  the  Graves  of 
Lusts.  Let  us  approach  thefe  fejpulchrcs  and  receive- 
inftrudion. 

I.  Let  us  remark  the  povveii  akd  dominion 
OF  God.  Every  element,  evei'y  creature  is  fubjectto 
his  authority,  and  yields  to  his  controuL  He  holds 
"  the  wind  in  his  fill ;"  he  determines  the  quarter 
from  which  it  blows  ;  the  time  of  its  rifmg  and  of  its 
falling  ;  the  degree  of  its  influence ;  the  quality  of  its 
effeds.  "  Every  Hving  thing"  ftands  before  him,  and 
minifters  unto  him  ;  he  fays  to  one,  "  Go,  andhe  go- 
"  eth  ;  to  another,  come,  and  he  cometh,"  He  fpeaks; 
and  the  fowls  of  the  air,  and  the  beafts  of  the  field 
repair  to  Adam  for  names,  to  Noah  for  Ihelter.     Has 


2?2  Concupifcence  Pumjloed,  [Ser.  xiit. 

He  enemies  ?  Where  can  they  hide  ?  How  can  they 
efcape  ?  Every  place  is  a  magazine  of  arms  ;  every 
being  becomes  an  executioner,  from  an  angel  to  a  fly. 
Has  He  friends  ?  He  can  never  want  inftruments  to 
deliver  or  relieve  them.  A  filh  fupplies  Peter  with 
the  facred  tribute.  L^ons  refufe  to  touch  Daniel. 
Ravens  feed  Elijah.  He  nods,  and  the  fea  divides, 
the  rock  pours  out  water,  manna  drops  from  the 
clouds.  "  And  there  went  forth  a  wind  from  the 
^'  Lord,  and  brought  quails  from  the  fea,  and  let  them 
"  fall  by  the  c^mp,  as  it  were  a  day's  journey  on  this 
"  fide,  and  as  it  were  a  day's  journey  on  the  other  fide, 
"  round  about  the  camp ;  and  as  it  were  about  two  cu- 
"bits  high  upon  the  face  of  the  earth.'*  The  Ifrael- 
ites  were  unbelieving ;  they  queflioned  his  ability  to 
fupply  them  ;  they  faid,  "  Can  God  furnifh  a  table  in 
"  the  wildernefs  ?  Behold  He  fmote  the  rock,  and  the 
"  waters  guihed  out,  and  the  ftreams  overflowed  ;  can 
"  He  give  bread  alfo,  can  he  provide  flefh  for  his  peo- 
"  pie  ?"  Even  Mofes  ilaggered  through  unbelief. 
"  The  people  among  whom  I  am,  are  fix  hundred 
"  thoufand  footmen  ;  and  thou  haft  faid,  I  will  give 
"  them  flefli  that  they  may  eat  a  whole  month.  Shall 
"  the  flocks  and  herds  be  flain  for  them  to  fuffice 
"  them  ?  or  fliall  all  the  fifh  in  the  fea  be  gathered 
"  together  for  them  to  fuflice  them  ?  And  the  Lord 
"  faid  unto  Mofes,  is  the  Lord's  hand  waxed  fhort  ? 
*'  Thou  flialt  fee  now  whether  my  word  fiiall  come  to 
"  pafs  Unto  thee  or  not."  Chriftian,  why  doft  thou 
limit  "  the  Holy  One  of  Ifrael  r"  Why  does  thy  con- 
fidence tremble  when  difficulties  multiply,  and  ordi- 
nary means  of  relief  fail  thcc  !     "  Haft   thou  not 


Ser.  xiii.]  Concupifcence  Punijhed.  27S 

"  known  ?  Haft  thou  not  heard,  that  the  everlafting 
"  God,  the  Lord,  the  Creator  of  the  ends  of  the  earth, 
"  fainteth  not,  neither  is  weary  ?"  Behold  in  Him 
whofe  you  are  and  whom  you  ferve,  boundlefs  refour- 
ces  at  the  command  of  friendly  fympathy  and  fatherly 
care.  "  To  Him  belong  the  iifues  from  death." 
"  The  filver  and  the  gold  are  his.'"  "  His  are  the 
"  cattle  upon  a  thoufand  hills.''  "  The  earth  is  the 
"  Lord's,  and  the  fullnefs  thereof,  the  world  and  they 
"  that  dwell  therein."  "  O  fear  the  Lord,  ye  his 
'••  faints,  for  there  is  no  want  to  them  that  fear  him : 
"  the  young  lions  may  lack  and  fufFer  hunger,  but 
"  they  that  feek  the  Lord  fhall  not  want  any  good 
"  thing." 

IL  See  how  much  more  diligent  men  are  in 

COLLECTING  THE  MEAT  THAT  PERISHETK,  THAN 
IN  LABOURING  FOR  THAT  MEAT  WHICH  ENDURETH 

UNTO  EVERLASTING  LIFE.  "And  the  people  ftood 
"  up  all  that  day,  and  all  that  night,  and  all  the  next 
"  day  and  gathered  the  quails  :  he  that  gathered  leaft 
"  gathered  ten  homers  :  and  they  fpread  them  all 
"  abroad  for  themfelves  round  about  the  camp." 
What  eagernefs,  what  alliduity,  what  perfeverance, 
what  facrifices  of  eafe,  and  even  of  fleep  do  we  here 
difcover!  "This  is  our  opportunity;  this  may  not 
"  continue  ;  this  may  never  return,"  "  The  children 
"  of  this  world  are  wifer  in  their  generation  than  the 
"  children  of  light."  The  wants  of  nature  are  prelT- 
ing,  and  knock  till  they  are  relieved  ;  but  fpii"itual 
necelTities  are  either  unknown,  or  difregai'ded.  When 
ihe  body  is  in  danger,  we  are  alarmed,  and  inftantly 
Ll 


274f  Conciipifcence  Punijhed.  [Ser.  xiii. 

inquire  for  means  of  fafety  ;  but  inattentive  to  the  ex- 
pofure  of  the  foul,  who  alks  for  the  "  Balm  of  Gile- 
"  ad  ?  for  the  Phyfician  there  ?"  We  are  quick-fight- 
ed  in  the  affairs  of  time  ;  but,  O  what  ftupidity  blinds 
us  as  to  the  concerns  of  eternity  \  if  there  be  a  prof- 
pect  of  improving  our  fecular  advantage,  we  need  no 
arguments  ;  a  hint  excites  us  ;  we  are  awake  ;  we  rife 
early,  fit  up  late,  eat  the  bread  of  carefulnefs ;  we 
form  our  plans  ;  we  lay  hold  of  every  accidental  af- 
fiftance  ;  we  compafs  fea  and  land.     But  when  we  are 
to  obtain  "  the  honour  that  cometh  from  God,"  to 
r^ain  a  feat  "  in  heavenly  places,"  to  fecure  "  the  true 
"  riches,"   we  are  all  torpor   and  forgetfulnefs ;  we 
need  line  upon  line,  precept  upon  precept ;  fabbaths 
muft  be  inilituted  to  imprefs  us  ;  minifters  mufl  be 
appointed  to  itir  up  our  minds  by  way  of  remem- 
brance ;  confcience  muft  be  deputed  to  live  within  us 
as  a  conftant  monitor  ;  and  after  all,  where  is  our  af- 
fiduity  and  appHcation  ?    Who  fees  us  "  working  out 
"  our  falvation  with  fear  and  trembling  ?"  "  ftriving 
"  to  enter  in  at  the  ftrait  gate  ?"  "  prelling  into  the 
"  kingdom  of  God  ?"  "  giving  all  diligence  to  make 
"  our  caUing  and  election  fure  ?" 

III.  Persons  may  gather  and  hoard  up 

WHAT   THEY    WILL     NEVER     LIVE    TO     ENJOY.       See 

thefe  men  •,  they  are  anxious  to  lay  in  a  ftock  for  days 
and  weeks  to  come  ;  they  accordingly  provide  it,  and 
prepare  it;  but  would  they  have  been  fo  a£l:ive,fo  eager, 
fo  grafping,  had  they  forefeen  that  they  were  imme- 
diately to  leave  their  abundance,  and  that  as  foon  as 
they  tailed  they  were  to  die !    But  fo  it  was  ;  *'  And 


Ser.  XIII.]  Concupifcencc  Pun'ijloed.  2"(5 

*'  while  the  flefh  was  yet  between  their  teeth,   ere  it 
^'  was  chewed,  the  wrath  of  the  Lord  was  kindled 
^'  againft  the  people,  and   the  Lord  fmote  the  people 
"  with  a  very  great  plague."     By  many  confidera- 
tions,  my  Brethren,  do  we  labour  to  quench  your  un- 
due ardours  in  the  chace  of  earthly  things.     We  have 
often  laid  before  you  the  Divine  prohibitions.     We 
have  fhewn  you  how  impoffible  it  is  "  to  ferve  God 
"  and  Mammon."     We  have  proved  that  "  a  man's 
"  life  confifleth  not  in  the  abundance  of  the  things 
*^  that  he  poffeffes  ;"  that  nature  is  fatisfied  with  little, 
and  grace  with  lefs.     And  after  all  this  are  you  torn 
with  anxieties,  and  wearying  yourfelves  in  worldly 
purfuits  ?    Take  another  view^ ;  contemplate  the  vani- 
ty, the  brevity,  the  uncertainty  of  life,  upon  the  con- 
tinuance of  which  all  depends.     "  Go  to  now,  ye  that 
''  fay,  to-day  or  to-morrow  we  will  go  into  fuch  a 
"  city,  and  continue  there  a  year,  and  buy  and  fell 
"  and  get  gain  :  whereas  ye  know  not  what  lliall  be 
"  on  the  morrow.     For  what  is  your  life  ?    it  is  even 
"  a  vapour,  that  appeareth  for  a  little  time,  and  then 
"  vanifheth  away."     "  And  he  thought  within  himfelf 
"  faying,  what  fhall  I  do,  becaufe  I  have  no  room 
"  where  to  beftow  my  fruits  ?  and  he  faid,  this  will 
"  I  do,  I  will  pull  down  my  barns  and  build  greater : 
"  and  there  will  I  beftow  all  my  goods.     And  I  will 
"  fay  to  my  foul,  Soul,  thou  haft  much  goods  laid  up 
"  for  many  years  ;  take  thine  eafe,  eat,  drink,  and  be 
"  merry.     But  God  faid  unto  him,  Thou  fool,  this 
"  night  thy  foul  ftiall  be  required  of  thee  :  then  whof  : 
"  ftiall  thofe  things  be  which  thou  haft  provided  r" 
*'  There  is  one  alone,  and  there  is  not  a  fecond  :  vei'. 


276  Concupijcence  Punijhed.  [Ser.  xiii. 

"  he  hath  neither  child  nor  brother  ;  yet  is  there  no 
"  end  of  all  his  labour ;  neither  is  his  eye  fatisfied  with 
"  riches :  neither  faith  he,  for  whom  do  I  labour,  and 
"  bereave  my  foul  of  good  ?  This  is  alfo  vanity." 
"  Surely  every  man  walketh  in  a  vain  fhew  :  furely 
"  they  are  difquieted  in  vain  :  he  heapeth  up  riches, 
"  and  knoweth  not  who  fhall  gather  them."  "  In 
"  the  fullnefs  of  his  fufficiency  he  fliall  be  in  ftraits  : 
"  every  hand  of  the  wicked  fliall  come  upon  him. 
"  When  he  is  about  to  fill  his  belly,  God  fliall  cafl: 
"  the  fury  of  his  wrath  upon  him,  and  fliall  rain  it  up- 
"  on  him  while  he  is  eating." 

Have  you  read  this  in  the  Bible  only  ?  Is  it  there 
alone  that  human  life  is  reduced  to  a  fpan,  a  tale,  a 
dream,  a  nothing  ?  Whom  have  you  followed  down  to 
the  grave  ?  Who  are  perpetually  falling  around  you  ? 
The  aged  and  the  infirm  ?  Who  has  promifed  you 
length  of  days  ?  Who  has  engaged  to  fecure  you  from 
difafl:ers  and  difeafe,  till  you  have  reached  your  aim  ? 
And  what  is  the  tenure  of  your  polfeflion,  when  the 
envied  prize  is  acquired  ?  Does  the  honour  wither  as 
we  gather  it  ?  Do  we  come  to  an  eftate  only  to  be- 
queath it  ?  Do  we  lay  out  fo  much  for  a  manfion 
which  hangs  on  one  dying  life,  and  when  we  know 
the  Lord  of  the  manor  wiW  not  allow  us  to  renew  ? 
Shall  we  purchafe  at  a  great  price  articles  which  death 
has  appraifed  and  pronounced  to  be  injured  and  near- 
ly unferviceable  ?  As  flrangers  and  pilgrims,  fhall  we 
take  a  world  of  pains  to  beautify  and  enrich  an  inn 
which  accommodates  us  only  for  a  night,  when  in  the 
morning  we  are  to  go  on  our  way,  a  way  by  which 
T^e  fliall  never  return  ?  "  Lord,  teach  us  to  number 


Ser.  XIII.]  Concupifcence  Punijljcd,  277 

"  our  days,  that  we  may  apply  our  hearts  unto  wii"- 
"  dom." 

IV.  It  is  not  the  refusal,  but  the  gratifi- 
cation OF  OUR  DESIRES  THAT  OFTEN  PROVES  RU- 
INOUS. God  was  provoked;  and  how  does  he  fliew  his 
anger  and  punifli  the  offenders  ?  By  indulgence.  Ah  1 
well  had  it  been  for  Ifrael,  it  God  had  turned  away  his 
ear  from  their  clamour,  and  they  had  never  feen  a  quail. 
Poor  harmlefs  birds  1  you  unknowingly  carry  along 
the  curfe  of  Heaven.  Deluded  fuppliaiits  !  you  hail 
their  approach  ;  but  you  are  filling  your  laps  with 
poifon,  and  plague,  and  death  1  Rachel  faid,  '"  Give 
''  me  children,  or  elfe  I  die.''  She  had  children  and 
died.  The  Jews  were  impatient  for  a  king  ;  and  fays 
God,  "  I  gave  them  a  king  in  mine  anger,  and  took 
"him  away  in  my  wrath.''  "Who  knoweth  what 
"  is  good  for  man  in  this  life  ;  all  the  days  of  his  vain 
"  life  which  he  fpendeth  as  a  fliadow  ?"  Conneclions 
paffionately  fought  may  prove  "  fcourges  in  your  fides, 
"  and  thorns  in  your  eyes."  A  well-fpread  table  may 
be  "  made  a  fnare,  and  a  trap,  and  a  ftumbling-biock, 
"  and  a  recompenfe."  Your  profperity  may  deftrov 
you.  "  They  that  will  be  rich  fall  into  temptation, 
"  and  a  fnare,  and  into  many  foolifji  and  hurtful  luds, 
"  which  drown  men  in  deftruclicn  and  perdition." 

When  m^en  are  intemperate  in  their  defircs  after 
worldly  things,  and  fucceed  in  obtaining  v^-hat  Divine 
Providence  from  a  knowledge  of  its  confequences  was 
wiUing  to  withhold,  the  difpleafure  of  God  comes 
along  with  their  unhallowed  fuccefles  ;  and  it  matters 
not  in  v/hat  way  the  curfe  is  inflid-ed  ;  whether  more 


'21 S  Concupifcence  Punijhed,  [Ser.  xiii. 

vifibly  or  fecretly  ;  whether  by  miracle  or  by  the  nat- 
ural influence  of  events  on  their  depravity. 

Sometimes  the  things  fo  eagerly  lulled  after,  prove 
injurious  to  health.  Thus  a  man  is  enabled  to  re- 
fign  bufmefs  ;  but  he  becomes  gloomy  and  melan- 
choly. He  lives  more  fumptuoully  and  deHcioufly  ; 
but  difeafes,  to  which  he  was  once  a  ftranger,  fpring 
from  repletion  and  indulgence  and  becloud  his  future 
days. 

Sometimes  satisfaction  is  taken  out  of 
THESE  THINGS,  and  the  man  is  far  lefs  happy  than 
he  was  before  he  had  gained  them.  His  wiflies  mul- 
tiply n>ore  than  his  means  ;  his  fuccelTes  pamper  eve- 
ry principle  unfavourable  to  internal  repofe.  "  He 
"  that  loveth  filver  fliall  not  be  fatisfied  with  filver ; 
"  nor  he  that  loveth  abundance  with  increafe.*' 
"  There  is  an  evil  which  I  have  feen  under  the  fun, 
"  and  it  is  common  among  men :  a  man,  to  whom 
"  God  hath  given  riches,  wealth,  and  honour,  fo  that 
"  he  wanteth  nothing  for  his  foul  of  all  that  he  defir- 
"  eth,  yet  God  giveth  him  not  power  to  eat  thereof.'^ 

Things  fo  coveted  have  often  proved  morally 
INJURIOUS.  They  have  been  oil  to  feed  the  flame  of 
thofe  evil  pafllons  which  ought  to  be  extinguifhed. 
They  have  proved  rain  and  fun-fhine,  to  call  forth  and 
ripen  a  thoufand  feeds  of  temptation,  which  were  bu- 
ried under  ground.  By  thefe  the  character  has  not 
only  been  developed,  but  formed.  The  man  has 
changed  with  his  condition  ;  and  has  become  the  mon- 
fter  he  once  abhorred.  "  He  gave  them  their  hearts' 
^'  defire,  but  fent  leannefs  into  their  fouls.'*  And  is 
this  a  matter  of  congratulation  ?    Can  that  be  a  blefl- 


Ser.  XIII.]  Concupfcence  Punijl^ed,  1^79 

ing  which  injures  your  chief  welfare,  and  deftroys  the 
profperity  of  the  soul  ?  Are  you  flrangers  to  that 
fpirituaUty  of  frame  which  you  once  difcovered  ?  Are 
you  chilled  in  your  holy  affections  ?  Are  you  become 
only  formal  worfhippers  ?  Are  you  deprived  of  the  joy 
of  God's  falvation  ?  Is  your  converfation  lefs  in  heav- 
en ?  Do  you  mind  earthly  things  ?  Are  you  more  un- 
willing to  leave  this  world,  and  enter  a  better  ?  And 
are  you  gainers  ;  becaufe  with  the  facrifice  of  all  thefe 
religious  advantages  you  have  rifen  in  life,  and  in- 
creafed  in  affluence  ? 

Many  profeffors  of  religion,  not  fatisfied  with  the 
ftate  in  which  God  has  placed  them,  greedily  dehre 
more,  and  upon  what  principle  ?  Not  their  necefiities ; 
but  their  lulls.  It  is  not  a  houfe  they  want  5  this  they 
have  already,  but  a  manfion.  It  is  not  food  and  rai- 
ment they  want ;  thefe  are  provided,  but  fuperfiuities. 
It  is  not  an  ability  to  travel  they  want ;  they  have 
llrength  and  feet  already,but  it  is  a  carriage.  They  wifii 
to  be  idle,  luxurious,  fplendid,  fuperior  to  others.  He 
enlarges  their  refources ;  he  indulges  them,  indulges 
their  indolence,  their  pride,  their  arrogance,  their 
carnality,  their  forgetfulnefs  of  God  ;  and  what  is  fuch 
an  indulgence  ?  what  is  it  for  Providence  to  feed  our 
fm  ?  to  give  us  permiilion  to  go  affray  ?  and  inffead 
of  hedging  up  our  way  with  thorns,  to  render  it  allur- 
ing and  feducing,  by  fcattering  it  all  along  with  flow- 
ers ? 

Men  and  brethren,  the  reflection  is  no  lefs  edifying 
than  awful. 

It  ffiews  us,  Firft,  How  impoffible  it  is  to  determine 
the  love  or  an^er  of  God  from  external  circumftancesv 


280  Concupifcence  P unified,  [Ser.  xiii. 

Behold  the  rich  man  clothed  in  purple  and  Tme  linen, 
and  faring  fuiiiptuoully  every  day.  See  Lazards  laid 
at  his  gate  full  of  fores,  and  defiring  to  be  fed  with 
the  crumbs  which  fell  from  his  table.  But  the  for- 
mer is  the  enemy,,  and  the  latter  the  friend  of  God  ; 
long  ago  the  one  has  been  comforted,  and  the  other 
tormented  ;  and  there  were  the  fame  difpofitions  in 
God  towards  them  when  they  were  upon  earth.  There 
is  nothing  concerning,  which  we  are  more  liable  to 
err,  than  worldly  fuccefs.  It  depends  fo  entirely  up- 
on God,  and  it  is  fo  flattering  to  our  feelings,  that  we 
can  fcarcely  perfuade  ourfelves  that  it  is  ever  an  un- 
favourable omen.  But  this  is  not  unfrequently  the 
cafe.  It  is  fometimes  fent  in  anger ;  and  we  fhould 
labour  to  afcertain  the  principle  from  v/hich  it  is  giv- 
en. .  A  natural  man  regards  only  the  effed:,  but  the 
Chriftian  looks  to  the  Source.  A  ftranger  would 
prefer  the  flower  of  a  plant  to  the  root,  but  the  gar- 
dener who  owns  it  values  the  root  more  than  the 
flower.  O  !  it  is  well  to  be  able  to  fay  "  thou  haft  in 
**^  love  to  my  fouF'  delivered  me  from  the  pit  of  cor- 
ruption, formed  for  me  fuch  a  union,  profpered  the 
labour  of  my  hands,  blelTed  my  bread  and  my  water. 

"  How  fvveet  our  daily  comforts  prove, 
"  When  they  are  feafon'd  with  his  love.'' 

Secondly.  This  principle  cruflies  envy.  "  Be  not 
*■'  thou  afraid  when  one  is  made  rich,  when  the  glory 
''  of  his  houfe  is  increafed."  "  Fret  not  thyfelf  be- 
*'  caufe  of  him  who  profpereth  in  his  way  ;'*  you  are 
not  certain  that  his  condition  is  really  defirable.  Would 
you  envy  a  man  the  wine  he  is  going  to  drink,  if  you 


Ser.  XIII.]  Concupifcence  Pimijhed,  281 

knew  that  it  would  poifon  him  ?  or  the  robe  he  is  go- 
ing to  wear,  if  you  knew  that  it  would  infe6t  him  with 
the  plague  ?  On  the  other  hand,  you  may  err  in  your 
pity.  You  fay,  fuch  a  friend,  alas  !  is  reduced  ;  but 
he  is  only  taken  down  from  the  hill  of  danger,  and 
placed  in  the  vale  of  fafety.  You  fay.  He  groans ; 
yes,  a  limb  is  amputating  ;  but  it  is  to  fave  the  whole 
body  from  mortification  and  death. 

Thirdly.  The  profperity  of  the  wicked,  and  the  fuf- 
ferings  of  the  righteous,  are  a  my  fiery,  which  has  often 
perplexed  even  good  men  ;  but  here  it  is  explained. 
He  can  give  in  wrath,  and  refufe  in  mercy.  He  can 
indulge  us  to  deflruftion  ;  and  he  can  chaflen  us  that 
we  may  not  be  condemned  with  the\vorld. 

Fourthly.  Here  we  can  harmonize  the  character 
and  promife  of  God  with  thofe  denials  which  He 
fometimes  gives  to  our  petitions.  He  is  a  God  hear- 
ing prayer.  He  has  faid,  "  Alk,  and  it  fhall  be  given 
"  you  ;  feek,  and  ye  fhall  find."'  But  you  have  im- 
plored many  things  which  you  have  never  obtained. 
This  helps  you  to  underfland  the  Scriptures,  and  fhews 
you  with  what  conditions  and  qualifications  God  has 
fpoken.  He  did  not  engage  to  gratify  your  defires, 
whether  his  indulgence  would  be  beneficial  or  inju- 
rious. This  would  have  been  a  threatening,  not  a 
promife.  A  heathen  could  fay,  "  It  is  kind  in  the 
^'  Gods  not  to  hear  us,  when  we  pray  for  things  that 
"  are  evil."  If  a  man  give  "  good  things"  unto  his 
children  in  anfwer  to  their  reafonable  and  ntiedfu] 
defires,  he  is  a  good  father  ;  and  who  would 
think  of  reflefting  upon  him  as  not  difcharging  the 
duties  of  his  relation,  becaufe  he  does  not,  while  they 
M  M 


282  Concupifcence  PuniJIjed.  [Ser.  xiii. 

are  incapable  of  judging  for  themfelvcs,  give  them  a 
knife  or  a  loaded  piftol,  or  fuffer  them  to  climb  a  lad- 
der, and  becoming  giddy  expofe  themfelves  to  inftant 
deftru6lion ! 

-  Let  us  learn  alfo,  with  what  a  referve  we  fhould  al- 
ways pray.  Let  us  not  prefume  to  determine  before- 
hand that  certain  things  are  indifpenfably  neceflary, 
and  becaufe  we  think  we  abfolutely  want  them,  grow 
fretful  and  miferable  when  we  are  refufed.  This  is 
to  prefcribe  to  God  ;  to  impeach  his  wifdom  and  his 
gocdnefs  ;  and  nothing  can  be  more  improper  in  the 
unworthy  who  have  no  claims,  and  in  the  ignorant 
.who,  have  been  fo  often  deceived  in  their  judgments. 
Let  us  always  refer  ourfelves  to  his  counfel ;  let  us  be 
always  his  followers,  not  his  guides  ;  let  us  truit,  and 
not  teach  him,  and  let  us  learn  to  imitate  the  example 
-of  David,  who  in  a  cafe  the  mod  trying,  faid,  "  Carry 
"  back  the  ark  of  God  into  the  city  :  if  I  fhall  find 
*'  favour  in  the  eyes  of  the  Lord,  he  will  bring  me  a- 
"  gain,  and  Ihew  me  both  it  and  its  habitation.  But 
."  if  he  thus  fay,  I  have  no  delight  in  thee  ;  behold 
"  here  I  am,  let  him  do  to  me  as  feemeth  good  to  him.'* 
And  be  it  remembered,  this  is  the  way  to  fucceed. 
When  God  gives  in  kindnefs,  he  produces  a  previous 
temperance  of  defire,  which  will  allow  him  to  indulge 
us  with  fafety.  A  preparation  for  our  mercies  is  as 
neceflary  as  a  preparation  for  our  trials  and  our  duties ; 
who  thinks  of  this  ? 

Fhially,  The  fubjeiSl  fays  to  us  in  forcible  language, 
be  moderate  in  your  defires  ;  "  let  your  converfation 
"  be  without  covetoufnefs  ;  be  content  with  fuch  things 
•'  as  ye  have."     ''  Seekefl  thou  great  things  to  thyfelf. 


Ser.  XIII.]  Conciipifcence  Punijhed.  283 

*-'  feek  them  not."  Our  Saviour  teaches  you  this  lef- 
fon  in  your  very  devotion  ;  "  Give  us  this  day  our 
"  daily  bread."  All  Jacob  flipulates  for  is  "  bread 
"  to  eat  and  raiment  to  put  on.''  And  "  having  food 
"  and  raiment,"  fays  an  apoflle,  ''  let  us  be  therewith 
"content."  This  is  the  grand  improvement  we 
ought  to  make  of  the  piece  of  hiftory  before  us  j  "  now 
"  thefe  things  were  our  examples,  to  the  intent 

"  THAT  we  should  NO  r  LUST  AFTER  EVIL  THINGS, 

"  AS  THEY  ALSO  LUSTED."  How  wcrc  quails  evil 
things  ?  Is  not  every  creature  of  God  good  ?  The  cafe 
was  this  ;  they  were  evil  in  their  confequences,  and  al- 
fo  in  the  principle  from  which  they  were  defired. 
Thefe  Jews  craved  them  unneceflarily  ;  they  had  a 
fufficiency  before  from  the  miraculous  and  merciful 
providence  of  Heaven  ;  they  craved  them  intemper- 
ately  and  unfubmiflively  ;  they  demanded  ;  "  they 
*'  wept  aloud."  Chriflians,  beware  of  fuch  fenfelefs 
and  inordinate  longings  ;  beware  of  a  roving  fancy  ; 
of  imaginary  wants  ;  of  unfandified  wifhes.  "  Dearly 
''  beloved,  I  befeech  you  as  ftrangers  and  pilgrims, 
"  abflain  from  flefhly  lufts  which  war  againft  the  foul." 
^'  They  that  are  Chrifl's,  have  crucified  the  flefli  with 
*•'  the  affedions  and  lulls." 

Men  and  Brethren,  we  have  forbidden  you  to  feek 
after  temporal  things  with  too  much  folicitude  ;  but 
remember,  it  isfarotherwife  with  regard  to  divine  con- 
cerns. Spiritual  bleflings  fuit  the  foul  ;  afford  real  fat- 
isfaction  ;  fecure  the  friendfhip  of  God  ;  endure  for 
ever  ;  thefe  are  our  perfection.  Here  we  cannot  be 
too  earneft,  too  ambitious,  too  covetous.  "  Open  thy 
"  mouth  wide,  and  I  will  fill  it."     Afk  and  receive. 


284  Concupifcence  Punijhed,  [Ser.  xiii. 

that  ^'  your  joy  may  be  full."  "  And  this  I  pray 
"  that  your  love  may  abound  yet  more  and  more  in 
''knowledge  and  in  all  judgment ;  that  ye  may  ap- 
^'  prove  things  that  are  excellent ;  that  ye  may  be  fm- 
^'  cere  and  without  offence  till  the  day  of  Chrift  ;  be- 
^'  ing  filled  with  the  fruits  of  righteoufnefs,  which  are 
^'  by  Jefus  Chrift  unto  the  glory  and  praife  of  God.'' 


SERMON       XIV. 


HOPE. 


Romans  v.  5. 

And  hope  maketh  not  ajhamed^  hecaufe  the  love  of  God 
is  Jhed  abroad  in  our  hearts^  by  the  Holy  Ghoji  which 
is  given  unto  us, 

1  HE  Chriftian  never  finds  this  world 
to  be  his  reft.  He  is  called  to  a  life  of  labour  and  dif- 
ficulty ;  of  mortification  and  reproach.  His  afBidions 
are  many  ;  but  he  pofTefTes  one  incomparable  advan- 
tage :  he  has  a  hope  full  of  immortality.  This  ren- 
ders every  duty  delightful ;  this  teaches  him  in  what- 
foever  ilate  he  is,  therewith  to  be  content ;  this  en- 
lightens his  darknefs,  and  alleviates  his  forrow.  Like 
a  helmet  of  falvation,  it  guards  his  head  in  the  day  of 
battle.  Like  an  anchor  of  the  foul,  it  holds  and  fe- 
cures  him  in  the  ftorms  of  adverfity.  Like  a  pleafmg 
companion,  it  travels  with  him  through  all  the  tedi- 
oufnefs  of  the  wildernefs,  and  often  reminds  him  of 
his  removal  from  this  vale  of  tears,  to  the  refl  that  re- 
mains for  the  people  of  God.  He  is  faved  by  hope. 
He  rejoices  in  hope. 

Of  this  hope  the  apoftle  fpeaks  in  the  words  which 
we  have  read,  and  his  language  is  peculiarly  worthy 


286  Hope.  [Ser, 


XIV. 


of  our  attention.  "And  hope  maketh  not  afhamed, 
''  becaufe  the  love  of  God  is  Ihed  abroad  in  our  hearts 
"  by  the  Holy  Ghofi:  which  is  given  unto  us."  Let 
us  confider  the  excellency,  and  the  evidence  of  this 
hope.  Let  us,  L  Shew  how  it  preserves  from 
SHAME ;  and,     IL    Ascertain   its   connection 

WITH  THE  love  OF  GoD. 

Part  L  It  is  not  necefiary  to  enlarge  upon  the  na- 
ture of  hope  ;  it  is  a  pleafing  expedation  of  fome  fu- 
ture attainable  good.  But  a  commendation  is  here 
given  it,  which  it  will  be  ufeful  for  us  to  examine. 
It  maketh  not  ashamed.  We  may  take  three 
views  of  it.  We  may  oppofe  it  to  the  hope  of  the 
Worldling;  the  hope  of  the  Pharifee;  and  the  hope  of 
the  Antinomian.  Hope  caufes  Ihame,  by  the  insuf- 
ficiency OF  ITS  OBJECT,  and  this  is  the  hope  of  the 
Worldling  ;  by  the  weakness  of  its  founda- 
tion, and  this  is  the  hope  of  the  Pharisee  ;  by  the 
falseness  of  its  warrant,  and  this  is  the  hope  of 
the  Antinomian.  The  hope  of  the  Chriflian  has 
the  noblefl  object,  the  fureft  foundation,  the  cleared 
warrant,  and  with  regard  to  each  of  thefe,  it  maketh 

NOT  ASHAMED. 

Firft.  Hope  may  caufe  ihame  by  the  insufficien- 
cy OF  its  OBJECT  ;  and  fuch  is  the  hope  of  the 
Worldling.  And  here  we  are  not  going  to  obferve 
how  frequently  "  the  men  of  the  world"  never  reach 
the  mark  and  obtain  the  prize  for  which  they  run  ; 
we  allow  them  to  be  fuccefsful,  and  only  call  upon 
you  to  witnefs  their  difappointment  when  their  expec- 
tations ARE  accomplilhed.     For  what  ha^e  they  gain- 


y*- 


Ser.  XIV.]  Hope.  287 

ed  to  reward  their  toil,  and  to  indemnify  them  for  the 
facrifices  they  have  made  ?  As  they  examine  the  ac- 
quifiton  which  they  fo  much  overvalued ;  fee  how 
they  blufh  ;  hear  how  they  exclaim  ;  "  Vanity  of  van- 
*'  ities,  all  is  vanity  and  vexation  of  fpirit  1^' 

"  In  vain  we  feek  a  heaven  below  the  fky ; 

"  The  world  has  falfe  but  flattering  charms  : 
"  Its  dirtant  joys  fhew  big  in  our  efteem, 
"  But  leffen  dill  as  they  draw  near  the  eye, 
"  In  our  embrace  the  vilions  die  ; 

"  And  when  we  grafp  the  airy  forms, 
"  We  lofe  the  pleafmg  dream,'* 

Look  forward  and  fee  the  worldling  called  to  flrip 
and  die.  See  him  laying  down  all  his  honours,  all  his 
riches  on  the  fide  of  the  grave ;  bidding  farewell  to 
every  fcene  his  foul  held  dear,  and  entering  the  eter- 
nal world  deflitute.  Now  thought  can  no  longer  be 
diverted  ;  every  difguife  drops  off;  now  he  forms  a 
true  eftimate  of  things  ;  and  what  does  he  think  of 
thofe  objects  for  which  he  deprived  himfelf  of  reft, 
and  racked  himfelf  with  anxieties  ?  for  which  he  dif- 
regarded  the  calls  of  religion,  and  abandoned  the  prof- 
ped:  of  endlefs  life  ?  What  does  he  think  of  them  now 
they  are  fled,  for  ever  fled,  and  have  left  him  without 
refource  ?  What  does  Alexander  now  think  of  his 
bloody  trophies  ?  What  does  Herod  now  think  of  kill- 
ing James,  and  condemning  Peter,  becaufe  he  faw 
"  it  pleafed  the  people  ?*'  What  does  Judas  think  of 
his  thirty  pieces  of  filver  ?  They  are  all  covered  with 
confufion,  and  filled  with  contempt. 

But  let  us  view  them  in  their  prefent  circumftances. 
Here  they  are  in  their  beft  eftate  ;  they  have  their  por- 
tion in  this  life.     Here  the  crowned  votaries  of  the 


288  Hope.  [Ser.  xiv. 

world  feem  to  be  happy,  and  they  are  envied  by  all 
around  them.  They  are  envied  ;  but  it  is  only  by  the 
foolilh  and  the  ignorant,  who  know  them  not.  They 
feem  indeed  to  be  happy  ;  but  penetrate  through  the 
glory  which  furrounds  them,  and  look  within,  and  you 
will  find  them  haraffed  with  doubts,  agitated  with 
fears,  a  prey  to  evil  paflions,  "  a  troubled  fea  when  it 
"  cannot  reft,  w^hofe  waves  caft  up  mire  and  dirt." 
Could  you  approach  them  in  thofe  moments  in  which 
the  delufions  of  imagination  give  place  to  the  remon- 
ftrances  of  confcience,  and  reafon  is  called  to  the 
chair,  you  would  hear  them  confefTmg  ;  "  all  this  is 
"  important  only  in  the  eyes  of  ftrangers ;  they  gaze 
"  on  the  exhibition  and  admire ;  but  we  are  behind  the 
*'  fcenes,  and  view  the  naked  ropes  and  pullies.  We 
f'  are  not  happy,  nor  is  it  in  the  power  of  thefe  things 
*•  to  fatisfy  our  defires.  In  all  this  diflipation  we  nev- 
"  er  tafte  a  drop  of  pure  joy.  The  friendfhip  of  the 
"  world  is  worfe  than  nothing.  We  are  aftoniihed 
"  when  we  refled  upon  our  own  folly.  We  do  not 
"  follow  thefe  vanities  ;  we  are  dragged  after  them; 
"  Our  life  is  bondage  \  O  that  we  were  free  indeed  ! 
*'  ah !  ye  righteous,  you  alone  have  liberty  and  peace. 
"  Happinefs  is  only  to  be  found  in  a  deliverance  from 
"  the  prefent  evil  world.  We  will  retire ;  we  will  re*- 
"  form  ;  we  will  feek  a  better,  even  a  heavenly  coun- 
"try.'' 

Yes,  tell  me  you  who  have  made  the  world  youl* 
hope,  what  has  it  done  for  you  ?  In  the  many  years 
you  have  devoutly  ferved  it,  how  much  has  it  advan- 
ced your  happinefs  ?  What  have  your  pleafures  and  fat- 
isfadions  been,  compared  with  your  regrets  and  dif- 


Ser.  XIV.]  Hope.  289 

gufls  ?  How  foon  when  lulled  to  lleep,  have  your 
charming  dreams  vanifhed,  and  your  waking  difquie- 
tudes  tormented  you  again  !  At  the  moment  of  my 
addrefs,  are  you  happy  ?  Do  you  fear  nothing  ?  defire 
nothing  ?  Are  you  not  afking  in  language  with  which 
you  commenced  your  career  twenty,  forty  years  ago, 
who  will  fhew  me  any  good  ?  Do  you  not  fhun  foli- 
tude  and  retirement  ?  Are  you  not  afraid  of  refiedion? 
Do  you  not  flee  from  dne  company  and  amufement  to 
another,  to  get  rid  of  yourfelves  ?  Do  you  never  envy 
the  happinefs  of  the  brutes  ?  Are  you  ftrangers  to  a  wifh 
that  you  had  never  been  born  ?  And  if  this  be  the  cafe 
with  regard  to  all  your  good  things,  what  do  you  think 
of  your  evil  ones  ?  Having  no  fupport  in  the  day  of  ad- 
verfity,  you  must  fmk.  Having  no  diverfion,  you 
CANNOT  efcape  the  fcourge  of  your  own  mind  ;  and 
conscience  free  from  reflraints  will  be  able  to  take  a 
dreadful  blow.  Such  is  your  prefent  condition.  You 
are  as  certain  of  difappointment  in  this  world  as  in  the 
world  to  come  ;  and  when  you  appear  before  God  in 
judgment,  you  will  not  be  heard  to  lament  that  all  your 
enjoyments  are  over,  that  your  happinefs  is  ended 
and  your  mifery  begun.  No.  You  will  not  fay, 
''  our  happinefs  is  ended ;"  but  "  we  never  were  hap- 
"  py :  our  mifery  is  begun  ;  we  always  were  miferable  ; 
"  we  found  the  way  as  well  as  the  end  of  tranfgreffors 
"  hard,  and  by  a  wretched  time,  we  prepared  ourfelves 
*^  only  for  a  more  wretched  eternity." 

On  this  dark  ground  we  bring  forward  the  Chrif- 
tian  to  advantage.    The  objedl  of  his  hope  is  the  great- 
eft  good  a  creature  can  poflefs ;   and  while  in  every 
thing  elfe  the  expe6lation  exceeds  the  reality,  in  this 
Nn 


290  Hope.  [Ser.  XIV, 

the  reality  infinitely  furpalTes  the  expectation.  When 
we  propofe  the  hope  of  the  Chriilian,  ,\ve  exclude  eve- 
ry evil  we  feel  or  fear  ;  every  imperfection  which  de- 
grades or  grieves  us.  It  is  "  a  houfe  not  made  with 
"  hands,  eternal  in  the  heavens  ;"  it  is  "  a  city  which 
"  hath  foundations,  whofe  builder  and  whofe  maker  is 
"  God  ;"  it  is  "a  kingdom  which  cannot  be  fhaken  ;" 
it  is  "  a  crown  of  glory  that  fadeth  not  away."  Think 
of  the  company  with  which  he  wiil  aifociate,  all  the 
truly  wife  and  good  ;  "  the  innuni(rrable  company  of 
"  angels  ;"  "  the  Lord  of  all,"  in  whofe  ,"  prefence 
"there  is  fuUnefs  of  joy,  and  at  whofe  right  hand  there 
"  are  pleafures  for  evermore."  Take  his  body  ;  it  is 
now  vile,  but  it  ihall  be  changed  and  fafhioned  like 
the  glorious  body  of  the  Saviour.  Think  of  the  body 
oi"  the  Son  of  God  ;  a  body  to  be  worn  by  the  Judge 
of  all  when  he  fits  upon  his  throne  ;  a  body  in  which 
he  will  be  for  ever  adored.  This  is  the  model  to  which 
the  Chriftian  will  be  conformed.  And  after  all,  this 
is  only  the  inferior  part  of  him  y  this,  is  only  the  dwell- 
ing, what  will  the  inhabitant  be  1  this  is  only  the  in- 
ftrument,  what  will  the  agent  be !  however  refined 
and  fubtilized,  this  is  only  matter,  what  will  the  fpirit 
be  !  "  It  doth  not  yet  appear  what  we  ihall  be  ;  but 
"  this  we  know,  that  when  he  ihall  appear  we  fliall  be 
"  like  him,  for  we  ihall  fee  him  as  he  is."'  Such  is 
his  hope,  and  it  "  maketh  not  aJhamed."  His  under- 
itanding  does  no.t  reproach  him  for  purfuing  fuch  a 
prize.  He  does  not  blufh  to  avow  his  purpofe  to  the 
world.  He  does  not  ihrink  from  a  comparifon  with 
philofophers,  princes,  heroes.  He  leads  a  fublimer 
Ufe  ^  he  has  taken  a  grander  aim.     And  when  he  has 


Ser.  XIV.]  Hope,  291 

acquired  this  blelTednefs,  will  he  be  afliamed  that  he  fo 
highly  vahied  it,  and  that  to  gain  it  he  was  wilhng  to 
deny  himfelf,  and  take  up  his  orofs  ?  No ;  rather  if 
lliame  could  enter  heaven,  he  would  be  afhamed  to 
think,  that  it  made  fo  feeble  an  impreflion  upon  his 
mind  ;  that  it  engrofled  fo  little  of  his  attention  ;  that 
with  fuch  a  happinefs  in  profped,  he  fhould  ever  have 
walked  mournfully  before  the  Lord  ;  and  that  with 
fuch  a  prize  fufpended  before  him,  he  fhould  ever  have 
been  fo  fluggifh  in  his  endeavours  to  feize  it. 

Secondly.     Hope  may  caufe  lliame  by  the  weak- 
ness OF  ITS  FOUNDATION  ;  and  fuch  is  the  hope  of 
the  SELF-RIGHTEOUS  Pharisee.     For  on  what  does 
he  place  his  dependence  but  fomething  of  his  own, 
his  own  worthinefs,  or  his  own  works  ?  And  here  we 
may  obferve,  firft,  that  what  he  relies  on  does  not  come 
up  to  the  nature  of  genuine  religion,  but  is  fomething 
merely  ritual,  ceremonious,    external,  in  which  the 
heart  has  no  concern.     He  derives  his  encouragement 
from  negative  quaUties,   from  comparifon  of  himfelf 
with  others,  from  the  number  of  his  performances, 
from  the  balancing  of  duty  with  omiflions,  and  of  virtue 
with  vice.     "  And  the  Pharifee  flood  and  prayed  thus 
"with  himfelf:  God,   I  thank  thee  that  I  am  not  as 
"  other  men  are,  extortioners,  unjuft,  adulterers,  or 
"  even  as  this  Publican.     I  fafl  twice  in  the  week,  I 
"  give  tithes  of  all  that  I  poffefs."     Secondly,  if  the 
works  he  pleads  were  in  their  principles  truly  fpirit- 
ual  and  holy,  they  would  not  afford  a  ground  of  de- 
pendence.     They  would  be  a  part  of  the  building, 
but  could  not  be  the  foundation.     They  would  furnifh 
us  with   evidence,   but  could  not     give  us  a  title. 


292  Hope,  [Ser.  xiv. 

Thirdly/the  indulgence  of  fuch  a  hope  is  even  crimi- 
nal,  and  highly  ofFenfive  to  God.  While  he  feeks  to 
obtain  a  right  to  eternal  life  by  his  own  obedience,  he 
is  feeking  falvation  by  the  works  of  the  law,  and  not 
by  the  faith  of  Jefus  Chrifl.  Accordingly  he  oppofes 
the  whole  defign  of  the  Gofpel  difpenfation  ;  robs  God 
of  his  peculiar  glory;  reflects  upon  his  wifdom,  as  hav- 
ing been  employed  in  a  needlefs  trifle  ;  contemns 
his  authority  in  commanding  us  to  believe  on  the  Lord 
Jefus  Chrifl: ;  denies  his  truth  in  the  record  which  he 
has  given  of  his  Son  ;  fruflrates  his  grace,  and  makes 
Jefus  Chrifl:  to  be  dead  in  vain.  He  difregards  the 
love  and  mercy  of  the  Saviour,^  tramples  under  foot 
the  blood  of  the  Son  of  God,  and  views  his  righteouf- 
nefs  and  his  fufferings  as  wholly  unneceflary,  or  as 
only  an  addition  to  fupply  a  deficiency.  Therefore, 
Fourthly,  fuch  a  hope  can  never  fecure  him  from 
ihame.  It  will  be  found  ''  like  a  fpider's  web,"  curi- 
oufly  wrought,  but  eafily,  irreparably  defl:royed.  The 
bafis  being  too  weak,  the  fuperfl:rud:ure  falls  and 
crufhes  him  as  a  fool  and  an  offender,  guilty  in  his 
very  ruin.  "  Too  proud,  fays  God,  to  fubmit  to  my 
"  righteoufnefs,  you  fliall  appear  before  me  in  your 
^'  own.  Refufmg  the  Gofpel,  you  fhall  be  tried  by 
the  law  to  which  you  have  appealed.  Unable  to 
fave  yourfelves,  I  devifed  a  method  of  falvation  ;  I  re- 
*'  vealed  it ;  but  this  you  have  defpifed  and  have  fought 
*'  another.  Walk  in  the  light  of  your  own  fire,  and 
"  in  the  fparks  that  ye  have  kindled :  this  fhall  ye 
"  have  of  mine  hand  ;  ye  fhall  lie  down  in  forrow." 

— ^Now  fee  the  awakened,  humbled  finner.     He  is 
afking,  "  How  fhall  man  be  jufl:  with  God  ?"  "  Where- 


<c 


SeR.  XIV.]  iiope.  295 

"  with  fliall  I  come  before  the  Lord  ?"  "  Where  can  \ 
^'  fafely  reft  a  hope  that  makethnot  afhamed  V  Thefe 
inquiries  lead  him  to  the  Bible,  and  he  foon  finds  the 
information  he  wants.     "  The  Son  of  man  is  come 
"  to  feek  and  to  fave  that  which  was  loft.     It  hath 
"  pleafed  the  Father,    that  in  him  ihould  all  fullnefs 
«  dwell.     He  hath  made  us  accepted  in  the  beloved. 
^'  He  is  the  end  of  the  law  for  righteoufnefs  to  every 
"  one  that  believeth.     By  him  all  that  believe  are  juf- 
«  tided  freely  from  all  things.''     This  is  like  cold  wa- 
ter to  a  thirfty  foul.     Thisattraas  him;   this  deter- 
mines  the  courfe  of  his  application.     "  In  him  will  I 
«  truft.     He  is  the  door,  by  him  will  I  enter.     He  is 
"the  only  refuge,  in  him  I  will  hide.     There  is  no 
"other,  and  I  desire  no  other  foundation;  and  on 
« this  will  I  build.     I  love  obedience,  I  pray  for  grat- 
"  itude  ;  but  I  abhor  merit.     When  I  have  done  all, 
"  I  am  an  unprofitable  fervant ;  fm  mixes  with  all  I 
"  do  :  I  MUST  relinquifti  every  other  confidence  ;  I 
«  have  no  medium  between  this  reliance  and    de- 

"  SPAIR." 

Now  this  hope  cannot  deceive  him  ;  it  is  as  firm  as 
the  truth  of  God,  and  the  all-fufficiency  of  the  Saviour 
can  make  it.  "  Behold,"  fays  God,  "  I  lay  in  Zion 
"  a  ftumbling  ftone  and  rock  of  oftence  :  and  whofo- 
"  ever  believeth  on  him  fhall  not  be  afhamed."  In 
proportion  as  the  faith  of  the  believer  increafes  he 
partakes  of  this  aflurance,  and  can  fay,  "I  know  in 
"  whom  I  have  believed,  and  am  perfuaded  that  he 
"  is  able  to  keep  that  which  I  have  committed  to  him 
«  againft  that  day."  See  him  advancing  to  the  throne 
of  God-;   "  Who  is  he  that  condemneth  ?  It  is  Chrift 


294  Hope.  [Ser.  XIV. 

•'  that  died."  Who  can  hinder  his  approach  ?  He  is 
feen  marked  with  *' the  blood  of  fprinkiing,"  he  is 
heard  making  mention  of  his  righteoufnefs  only. 


"All joy  to  the  believer  !  He  can  fpeak — 

"  Trembling,  yet  happy  ;  confident,  yet  meek. 

"  Sin^e  the  dear  hour  that  brought  me  to  thy  foot, 

**  And  cut  up  all  my  follies  by  the  root, 

"  I  never  trufted  in  an  arm  but  thine, 

"Nor  hoped  but  in  thy  righteoufnefs  divine; 

"  My  prayers  and  alms,  imperfedt  and  defil'd, 

"  Were  but  the  feeble  efforts  of  a  child  : 

"  Howe'er  perform'd,  it  was  tneir  brighter  part 

"  That  they  proceeded  from  a  thankful  heart ; 

"  Cle-ans'd  in  thine  own  all-purifying  blood, 

"  Forgive  their  evil,  and  accept  their  good  : 

« I  caft  them  at  thy  feet — my  only  plea 

"  Is  what  it  was — dependence  upon  thee — 

"  While  ftruggling  in  the  vale  of  tears  below 

"  That  never  fail'd — nor  fhall  it  fail  me  now. 

"Angelic  gratulations  rend  the  ikies  : 

"  Pride  falls  unpity'd^  never  more  to  rife ; 

"  Humility  is  crown 'd  ;  and  faith  receives  the  prize/* 


Thirdly.  Hope  may  caufe  fhame  by  the  false- 
ness OF  ITS  WARRANT  ;  and  fuch  is  the  hope  of  the 
Antinomian.  How  dreadful  will  it  be  "  to  fall  into 
"  the  hands  of  the  living  God,"  while  we  are  imagin- 
ing ourfelves  to  be  his  friends  :  to  fuppofe  ourfelves 
in  the  road  to  heaven,  and  drop  at  once  into  the  depths 
of  hell !  "  There  is  a  way  which  feemeth  right  unto  a 
"  man,  but  the  end  thereof  are  the  paths  of  death." 
And  in  this  way  all  thofe  are  walking,  who  while  they 
profefs  to  expedt  eternal  life,  and  to  place  all  their 
dependence  upon  the  Saviour,  "  have  not  the  Spirit  of 
"  Chrift,"  and  are  devoid  of  his  image  :  whofe  faith 


Ser.  XIV.]  Hope.  29^ 

does  not  overcome  the  world  ;  whofe  hope  does  not 
purify  them  "  even  as  He  is  pure."  For  while  in  this 
ftate,  their  expedation  of  heaven,  whatever  be  their 
knowledge  or  their  creed,  is  a  niere  fancy.  A  man 
with  ail  his  ignorance,  may  as  well  perfuade  himfelf 
that  he  is  the  greateft  philofopher  ;  or  with  all  his  in- 
digence, may  as  rationally  conclude  that  he  is  pofleffed 
of  all  the  wealth  of  the  Indies,  as  perfons  imagine, 
that  they  are  in  a  fair  way  for  glory,  while  they  are 
ftrangers  to  real  fandification  and  "  newnefs  of  life." 

There  is  nothing  in  the  Scripture  that  does  not 
condemn  fuch  an  hope.  It  aflures  us  that  "  without 
"  holinefs  no  man  Ihall  fee  the  Lord  :"  and  that  ex- 
cept we  "  be  converted,  and  become  as  Httle  chil- 
"  dren,"  v/e  "  fhall  in  no  cafe  enter  the  kindom  of 
*'  God."  Hence  our  Saviour  by  a  very  ftriking  fimil- 
itude  holds  forth  the  folly  of  leaning  on  any  thing  as 
a  PROOF  of  our  ftate,  feparate  from  holy  obedience. 
"  Whofoever  heareth  thefe  fayings  of  mine,  and  do- 
''  ETH  them,  I  will  liken  him  unto  a  wife  man,  who 
"  built  his  houfe  upon  a  rock  :  and  the  rain  defcended 
"and  the  floods  came,  and  the  winds  blew  and  beat 
"  upon  that  houfe ;  and  it  fell  not,  for  it  was  founded 
'^,  upon  a  rock.  And  every  one  that  heareth  thefe 
"  fayings  of  mine,  and  doeth  them  not,  fliall  be 
"  likened  unto  a  foolifh  man  who  built  his  houfe  upon 
"  the  fand  ;  and  the  rain  defcended  and  the  floods 
"  came,  and  the  winds  blew  and  beat  upon  that  houfe  j 
"and  it  fell,  and  great  was  the  fall  of  it." 

And  indeed,  to  take  another  view  of  the  fubjedt, 
it  would  be  perfectly  ufelefs  to  give  fuch  a  man  a  title 
to  glory,  and  even  to  bring  him  there  ;  for  he  would 


'296  Hope,  [Ser.  xiv, 

be  miferable  flill  j  he  would  carry  hell  along  with  him 
in  his  fin  ;  he  would  have  no  capacity  for  the  fervices, 
no  reliih  for  the  enjoyments  of  heaven.  God  himfelf 
cannot  do  that  which  contradicts  the  effential  perfec- 
tions of  his  nature,  and  he  cannot  make  us  happy  with 
himfelf  till  he  has  made  us  holy  like  himfelf.  "  For 
"  what  fellowfhip  hath  righteoufnefs  with  unrighteouf- 
"  nefs  ?  and  what  communion  hath  light  with  dark- 
"  nefs  ?'*  Thus  the  very  nature  of  things,  as  well  as 
the  word  of  God,  necefl'arily  limits  this  hope  to  the 
regenerate  and  fan6tified.  And  therefore  the  grand 
inquiry  Ihould  be,  what  evidence  you  have  of  this 
change,  and  what  reafon  you  are  able  tagive  of  the 
hope  that  is  in  you  ?  A  more  convincing  and  fatis- 
fadtory  one  it  is  impoflible  to  afTign,  than  the  apoftle 
furnillies. 

Part  II.  When  he  tells  us,  "  Hope  maketh  not 
"  afliamed,  because  the  love  of  God  is  shei> 
"abroad  in  our  heatrs  by  the  Holy-Ghost, 
"  WHICH  IS  GIVEN  UNTO  US.*'  Let  US  examine  the 
connexion  there  is  between  this  love,  and  the  accom- 
plifhment  of  our  hope.  The  following  confiderations 
will  render  it  obvious. 

Firfl.  This  love  is  the  blelTed  proof  of  the  divine 
regard  ;  for  the  aifeftion  is  mutual :  "  I  love  them 
"  that  love  me,"  yea  our  love  to  him  is  the  confe- 
quence  of  his  love  to  us  :  "  I  have  loved  thee  with  an 
"  everlafling  love,  therefore  with  loving  kindnefshave 
"  I  drawn  thee  :  we  love  him  becaufe  he  firfl  loved 
"  us."  And  what  can  we  defire  more  than  to  know, 
we  are  beloved  of  God  ?   What  does  not  his  friend- 


Ser.  XIV.]  Hope.  297 

fhip  infure  ?  With  him  there  is  no  variablenefs  or 
fhadow  of  turning.  He  is  able  to  do  for  us  exceed- 
ing abundantly  above  all  that  we  afk  or  think.  He 
knoweth  all  things.  He  is  very  pitiful  and  of  tender 
mercy. 

Secondly.  This  love  characterizes  the  perfons  for 
whom  this  happinefs  is  referved.  Search  the  fcrip- 
tures  and  fee,  who  are  authorifed  to  claim  the  promife 
of  eternal  life.  Not  thofe  who  are  enemies  to  God  by 
wicked  works,  not  thofe  who  live  without  God  in  the 
world.  No  ;  but  thofe  and  thofe  only,  who  defire 
and  ftrive  to  pleafe  and  to  ferve  him — "  We  know 
*^  that  all  things  work  together  for  good  to  them  that 
"love  God."  "BlefTed  is  the  man  that  endureth 
"  temptation,  for  when  he  is  tried  he  fhall  receive  the 
"  crown  of  life,  which  the  Lord  hath  promifed  to 
"  them  that  love  him."  "  Hath  not  God  chofen  the 
"  poor  of  this  world  rich  in  faith,  and  heirs  of  the 
"  kingdom  which  he  hath  promifed  to  them  that  love 
"him?" 

Thirdly.  This  love  qualifies  us  for  the  glory  which 
fhall  be  revealed.  Take  a  proper  view  of  this  happi- 
nefs ;  is  it  not  divine  ?  does  it  not  flow  from  the  pref- 
ence  of  God  ?  from  the  difplay  of  his  perfections  ? 
from  the  adorations  and  praifes  which  he  will  eternal- 
ly receive  ?  What  then  can  prepare  you  for  it  but  the 
love  of  God  ?  If  you  do  not  love  a  perfon,  it  would 
be  a  torment  rather  than  a  delight  to  be  continually 
with  him,  and  to  hear  him  extolled.  But  the  ftron- 
ger  the  love  is  which  you  bear  to  another,  the  more 
pleafure  you  feel  in  his  company  and  converfation,  the 
more  fatisfaCtion  you  derive  from  the  fhare  you  have 
Oo 


,298  Hope.  [Ser.  xiv. 

in  his  regards,  and  from  the  confidence  which  enables 
you  to  fay,  he  is  mine.  By  loving  God  you  are  prepar- 
ed for  a  happinefs  which  is  found  only  in  him.  And 
has  he  made  you  meet  to  be  partakers  of  the  inheri- 
tance of  the  faints  in  light  ?  and  will  he  fail  to  give 
you  poffefTion  ?  Has  he  qualified  you  for  a  fituation 
which  you  fhall  never  fill  ?  and  prepared  you  for  a 
bleffednefs  which  he  never  defigned  you  to  experi- 
ence ? 

Fourthly.  This  love  is  indeed  the  beginning,  and 
the  foretafle  of  this  happinefs.  We  are  always  the 
fame  with  the  objed  of  our  affection.  The  image 
dwelling  in  the  mind,  leaves  its  impreflion.  We  take 
the  likenefs  of  the  excellency  we  contemplate,  and 
are  exalted  into  the  perfection  we  adore.  If  our  love 
be  fixed  upon  any  thing  mean  and  fordid,  it  will  de- 
bafe  us.  If  it  be  fixed  upon  creatures,  we  fhall  par- 
take of  their  changes  and  miferies.  If  it  be  fixed  on 
the  ever-bleffed  God,  we  fhall  become  divine  and 
heavenly ;  it  will  dignify,  and  refine,  and  tranquilize, 
and  fill,  and  fatisfy  the  foul.  With  this  love  we  can- 
not be  miferable.  It  renders  difficult  things  eafy,  and 
bitter  ones  fweet.  It  makes  the  duties  of  religion  to 
be  "  ways  of  pleafantnefs."  We  call  "  the  fabbath 
"  a  delight."  We  are  glad  when  they  fay  to  us,  "let 
"  us  go  into  the  houfe  of  the  Lord.'*  It  is  good  for 
us  "  to  draw  near  to  God."  O,  "  the  comforts  of 
"  this  love  !"•  They  are  heaven  come  down  to  earth. 
Heaven  is  the  world  of  love.  There  it  breathes  ; 
there  it  reigns  ;  there  it  triumphs.  It  is  all  love,  and 
only  love — "  And  he  that  dwelleth  in  love,  dwelleth 
"  in  God,  and  God  in  him."     Hence  it  fully  appears, 


Ser.  XIV.]  Hope.  299 

that  a  hope  connedied  with  the  love  of  God,  may  be 
fafely  indulged,  and  can  never  make  us  afliamed.  For 
this  love  is  the  proof  of  the  divine  favour  ;  the  char- 
acter of  the  heirs  of  promife ;  the  preparation  for  fu- 
ture glory  ;  the  commencement  of  heaven,  the  dawn- 
ing of  the  day,  the  firll  fruits  of  the  Spirit,  the  earned 
of  our  inheritance. 

Men  and  Brethren,  attend  to  a  few  reflexions, 
which  naturally  arife  from  this  important  fubjed.  The 
firft  is  awful  and  diftrefling.  We  have  reafon  to  fear 
that  the  hope  cherifhed  by  the  greater  part  of  man- 
kind, and  by  too  many  profefTors  of  religion,  is  fuch 
as  will  cover  them  "  with  everlafting  fhame  and  con- 
*^  tempt."  Perhaps  there  are  fome  of  this  deluded 
number  in  this  alTembly.  You  are  ready  to  fay,  ''our 
"  minds  are  eafy  ;  we  feel  no  forebodings  ;  w^e  hope 
*'  to  be  faved,  and  are  not  inclined  to  queftion  the 
"  propriety  of  our  conclufion.'*  Even  this  circum- 
ilance  looks  fufpicious.  This  reluftance  to  examine 
your  flate  betrays  apprehenfion  of  its  goodnefs.  And 
who  in  a  cafe  of  fuch  moment,  would  leave  things 
doubtful  and  uncertain  ?  Suffer  me  then  to  afk  you 
what  your  hope  is  ?  Will  it  bear  inveiligation  ?  Is  it 
fanftioned  by  the  word  of  Truth  ?  Has  it  been  form- 
ed in  the  light  of  conviftion,  or  is  it  the  offspring  of 
darknefs  ?  Is  there  no  danger  of  its  proving  l^alfe  and 
fatal  ?  Such  the  hope  must  prove,  that  is  accompa- 
nied with  no  fuitable  influence,  produdive  of  no  prop- 
er effects  ;  in  other  words,  that  is  not  in  alliance  with 
the  love  of  God.  But  alas  !  if  the  love  of  God  was 
in  you,  it  would  be  impoflible  for  you  to  live  as  you 
now  do.     You  could  not   banifli  him  from  your  re- 


500  Hope.  [Ser.  XIV. 

membrance  ;  your  meditation  of  him  would  be  fweet, 
and  your  thoughts  of  him  would  be  precious.  You 
could  not  love  the  world  ;  "  for  if  any  man  love  the 
"  world,  the  love  of  the  Father  is  not  in  him.'^  You 
could  not  tranfgrefs  the  divine  laws';  "  for  this  is  the 
"  love  of  God,  that  we  keep  his  commandments." 
You  could  not  be  regardlefs  of  the  welfare  of  your 
fellow  creatures  ;  for  "  if  a  man  fay,  I  love  God,  and 
*'  hateth  his  brother,  he  is  a  Har  ;  for  he  that  loveth 
"  not  his  brother  whom  he  hath  feen,  how  can  he  love 
"  God  whom  he  hath  not  feen."  "  Whofo  hath  this 
"  world's  good,  and  feeth  his  brother  have  need,  and 
"  fhutteth  up  his  bowels  of  compaflion  from  him,  how 
"  dwelleth  the  love  of  God  in  him  ?  Deflitute  of  the 
love  of  God,  it  matters  not  what  you  are.  If  this  be 
not  the  grand  influencing  principle  of  your  lives,  your 
orthodoxy  is  only  a  December's  night,  equally  clear 
and  cold  ;  your  religion  is  vain ;  your  hope  prefurap- 
tion,  delufion,  de{lru6tion. 

Secondly.  You  may  learn  from  hence,  how  to  attain 
"  the  full  aflurance  of  hope  unto  the  end."  It  is  not 
by  dreams  and  vifions,  fudden  fuggeftions,  myflerious 
imprellions,  and  an  inexplicable  confcioufnefs  ;  but  by 
keeping  yourfelves  in  the  love  of  God,  and  abounding 
therein  more  and  more.  It  is  abfurd  to  imagine  that 
your  hope  of  Heaven  v/ill  be  lively,  if  your  love  of 
God  be  weak  and  languid.  Every  worldly  confor- 
mity will  impede  the  exercife,  and  darken  the  prof- 
peel  of  this  hope ;  every  fm  will  give  Satan  an  advan- 
tage over  you,  and  rob  you  of  much  evidence  and  con- 
folation.  Though  the  bleffings  of  falvation  are  all  of 
grace,  they  are  to  be  enjoyed  only  in  the  way  of  obe- 


Ser.  XIV.]  Hope.  301 

dience.  "  Then  jfliall  we  know,  if  we  follow  on  to 
"  know  the  Lord  :  his  going  forth  is  prepared  as  the 
"  morning :  and  he  fhall  come  unto  us  as  the  rain,  as 
"  the  latter  and  the  former  rain  upon  the  earth." 
"  He  that  hath  my  commandments  and  keepeth  them, 
^'  he  it  is  that  loveth  me  :  and  he  that  loveth  me  fhall 
"  be  loved  of  my  Father,  and  I  will  love  him,  and 
"  manifefl  myfelf  to  him." 

Thirdly.  There  are  fome  of  you,  in  whofe  hearts 
the  Holy  Ghofl  has  flied  abroad  the  love  of  God. 
By  a  difplay  of  infinite  benevolence,  he  has  flain  the 
enmity  of  your  minds,  enlightened  your  underftand- 
ings,  and  renewed  your  difpofitions.  It  is  now  your 
chief  aim  to  pleafe  and  to  enjoy  him.  And  your  lan- 
guage is,  "  whom  have  I  in  heaven  but  thee,  and  there 
*•'  is  none  upon  earth  that  I  defire  befide  thee.  The 
"  Lord  is  my  portion,  faith  my  foul,  therefore  will 

"  I  HOPE  IN  Him. "  Yes  ;  and  you  have  rea- 

fon  to  do  fo.  Let  the  exercife  of  this  hope  be  confhant 
and  increafmg.  Though  you  have  much  in  polTellion, 
you  have  infinitely  more  in  reverfion.  In  whatever 
fenfe  you  are  poor,  in  one  you  are  certainly  rich — 
Hope.  From  the  emptinefs  of  the  creature  you  can 
turn  to  the  fullnefs  of  the  Word,  and  fay  "  Thy  tefli- 
*^  monies  have  I  taken  as  my  heritage  for  ever,  for 
*'  they  are  the  rejoicing  of  my  heart.'*  You  have 
now  fupplies,  and  in  a  little  while  you  will  be  "  Lord 
*'  of  all."  Give  vigour  and  fcope  to  this  principle  in 
all  the  circumflances  which  can  awaken  thy  concern. 
Hope  for  ftrength  equal  to  thy  day.  Hope  for  fuc- 
cour  in  trouble ;  for  afTiflance  in  duty  ;  for  help  in 
death.     Hope  for  a  joyful    refurredion,  a    bleffed 


^^2  Hope.  [;Ser.  xiv. 

immortality,  a  crown  of  glory  that  fadeth  not  away. 
"Now  THE   God  of  hope  fill   you  with  all 

"  JOY    AND  PEACE  IN  BELIEVING,   THAT    YOU    MAY 
"  ABOUND  IN  HOPE,  THROUGH  THE  POWER  OF  THi; 

^'  Holy  Ghost.'' 


SERMON       XV, 


THE  PARABLE  OF  THE  TWO  SONS. 


•     Matt.  xxi.  28.  38* 

What  think  ye  ?  A  certain  man  had  two  fons  ;  and  he 
came  to  the  firji^  and/aid^  Son^  go  work  to-day  in  my 
'vineyard^  he  anfwered  and/aid^  I  will  not ;  but  af- 
terward he  repented  and  went.  And  he  came  to  the 
fecond^  and  f aid  likewife.  And  he  anfwered^  and 
faid^  I  go^  Sir ;  and  went  not.  Whether  of  them 
twain  did  the  will  of  his  father  ;  they  fay  unto  him, 
thefrfi, 

JVl  Y  Brethren,  it  Is  no  very  eafy  thing 
to  lodge  an  obnoxious  truth  In  a  mind  armed  with 
prejudice.  "  Lovers  of  themfelves,"  men  are  averfe 
to  the  knowledge  of  their  imperfedions,  and  remain 
"  willingly  ignorant*'  of  difcoveries  which  would  in- 
terrupt their  purfuits,  or  difturb  their  flumbers. 
Hence  the  wife  have  contrived  a  fpecies  of  inftrud:Ion 
by  which  they  conceal  their  defign,  till  the  fentiment 
they  wifh  to  convey  has  taken  poffeflion  of  the  mind. 
Then  they  ftrip  oif  the  difguife,  and  exhibit  their 
meaning  ;  and  the  man  finds  to  his  furprife  and  con- 
fufion,  that  he  has  admitted  a  conclufion  which  crim- 


S04  The  Parable  of  [Ser.  xv, 

inates  himfelf,  and  that  out  of  his  own  mouth  he  is 
condemned.  He  is  led  on  unconfcioufly  flep  by  flep, 
till  he  finds  his  retreat  cut  oil,  and  he  is  compelled  to 
furrender. 

He  who  "  fpake  as  never  man  fpake/'  excelled  in 
this  as  well  as  in  every  other  mode  of  tuition.  A 
memorable  inflance  is  now  before  us.  His  adverfa- 
ries  had  afked  our  Saviour,  by  what  authority  he  had 
commenced  reformer,  and  had  purified  the  temple. 
He  engages  to  fatisfy  them,  provided  they  will  anfwer 
him  one  queflion,  namely,  Whence  John  derived  his 
authority  to  preach  and  baptize  ?  They  found  them- 
felves  equally  in  a  dilemma,  whether  they  acknowl- 
edged the  origin  to  be  human  or  divine.  "  If  we  fliall 
"  fay,  from  Heaven  ;  he  will  fay  unto  us,  why  then 
*'  did  ye  not  believe  him  ?  But  if  we  fhall  fay,  of 
'^  men  ;  we  fear  the  people  ;  for  all  hold  John  as  a 
*'  prophet."  Hence  they  affe£t  ignorance,  and  re- 
main filent.  Our  Saviour  perceiving  their  perverfe- 
nefs,  refufes  their  inquiry  ;  and  by  a  familiar  repre- 
fentation  induces  them  to  pafs  judgment  on  them- 
felves.  "  But  what  think  ye  ?  A  certain  man  had 
"  two  fons  y  and  he  came  to  the  firfl,  and  faid.  Son, 
**  go  work  to-day  in  my  vineyard.  He  anfwered 
"  and  faid,  I  will  not ;  but  afterward  he  repented,  and 
"  went.  And  he  came  to  the  fecond,  and  faid  like- 
"  wife.  And  he  anfw^ered,  and  faid,  I  go.  Sir  ;  and 
*'  went  not.  Whether  of  them  twain  did  the  will  of 
"  his  father  ?  they  fay  unto  him,  the  firfl." 

The  parable  has  a  particular  application,  which 
may  be  thus  explained,  fohn  preached  to  the  Jews. 
His  audience  confifled  or  two  clalTes  ^  the  profane. 


Ser.  XV.]  the  Two  Sons.  S03 

and  th^  pretending.  Some  among  his  hearers  were 
profligate.  Such  were  publicans  and  harlots.  Thefe 
made  no  profeflion  of  religion  ;  they  never  fpake  of 
the  MefTiah,  or  hoped  for  his  kingdom.  But  when 
they  heard  John,  they  received  his  do6lrine  ;  were 
humbled  by  it ;  and  obtained  repentance  and  remif- 
fion  of  fms.  Others  were  fanclimonious.  Such  were 
the  Scribes  and  Pharifees.  They  alTumed  extraordi- 
nary appearances  of  devotion,  obferved  every  pundlilio 
of  the  law,  wore  a  peculiar  drefs,  ufed  a  fmgular  gait, 
crucified  their  countenances,  made  long  prayers  and 
frequent  fafls,  gave  tithes  of  all  their  pofTeflions,  and 
pretended  a  high  regard  for  the  writings  of  Mofes  and 
the  prophets,  who  all  teilified  of  Chrifl.  But  when 
his  forerunner  came  and  announced  his  fpeedy  ap- 
proach, they  inconfiflently  rejected  his  miniftry. 
Thus  far  we  cannot  be  miftaken,  for  we  follow  an  in- 
fallible Guide — "  Jefus  faith  unto  them.  Verily,  I  fay 
"  unto  you,  that  the  publicans  and  harlots  go  into  the 
*'  kingdom  of  God  before  you.  For  John  came  un- 
"  to  you  in  the  way  of  righteoufnefs,  and  ye  believed 
^'  him  not ;  but  the  publicans  and  harlots  believed 
"  him.  And  ye,  when  ye  had  fee'n,  repented  not  af- 
^'  terward,  that  ye  might  beheve  him.*^ 

By  a  more  extenfive  allufion,  it  applies  to  the  Jews 
and  the  Gentiles.  The  Gentiles  were  the  children 
of  difobedience ;  they  had  lived  without  God  in  the 
world,  and  the  way  of  peace  had  they  not  known ; 
but  when  the  Gofpel  v/as  pubiifhed  among  them  they 
"  obeyed  from  the  heart  the  form  of  dodrine  which 
^'  Was  delivered  to  them  :  and  being  made  free  from 
"  firi,  they  became  the  fervants  of  righteoulhefs," 
Pp 


S06  The  Parable  of  [Ser.  xV. 

The  Jews  from  the  beginning  were  the  profeffing  peo- 
ple of  God.  They  had  never  been  wanting  in  high 
pretenfions  and  promifes.  "When  the  Law  was  given 
on  Horeb,  they  exclaimed,  "  all  that  the  Lord  com- 
"  mandeth  us  will  we  do,  and  be  obedient."  When 
Jofliua  addrelTed  them  in  Shechem,  they  again  faid, 
"  the  Lord  our  God  will  we  ferve,  and  his  voice  will 
"  we  obey."  "  Neverthelefs,  they  did  flatter  him 
"  with  their  mouth,  and  they  Hed  unto  him  with  their 
"  tongues.  For  their  heart  was  not  right  with  him, 
"  neither  were  they  fledfafl  in  his  covenant^"  "  What 
"  fhall  we  fay  then  ?  That  the  Gentiles,  which  fol- 
"  lowed  not  after  righteoufnefs,  have  attained  to  righ- 
"  teoufnefs,  even  the  righteoufnefs  which  is  of  faith  : 
*'  but  Ifrael,  which  followed  after  the  law  of  righ- 
"  teoufnefs,  hath  not  attained  to  the  law  of  righteouf- 
"  nefs.  Wherefore  ?  Becaufe  they  fought  it  not  by 
*^  faith,  but  as  it  were  by  the  works  of  the  law,  for 
*'  they  (tumbled  at  that  flumbling-ftone  ;  as  it  is  writ- 
"  ten,  behold  I  lay  in  Zion  a  flumbling-flone,  and 
"  rock  of  offence:  and  whofoever  beheveth  on  him, 
"  fhall  not  be  confounded. " 

The  fimilitude  will  fland  as  an  illuftration  of  vari- 
ous characters  to  the  end  of  time.  Accordingly  we 
are  going  to  confider  it,     L    As  holding  porth 

THE  COMMAND  OF  GoD  TO  HIS  CREATURES.  And, 
IL  As  EXEMPLIFYING  THE  MANNER  IN  WHICH  IT 
'is  REGARDED  BY  THEM. 

Part  L  "  The  Lord  looketh  from  heaven :  he 
"  beholdeth  all  the  fons  of  men."  Neither  as  his 
creatures,   or   as  his  fubjeCls,  are  they  beneath  his 


Ser.  XV.]  the  Two  Sons.  ^-07 

concern.  To  difplay  his  authority  and  to  fecure  their 
welfare,  He  addrefles  them  in  language  appropriate 
to  their  circumftances.  His  command  is  diilinguifh- 
ed  by  three   characters.     It  is  affectionate  ;  it  is 

PRACTICAL  ;  it  is  URGENT. 

Firfl.  It  is  AFFECTIONATE.  He  fpeaks  as  unto 
children,  "My  Son,  go  work  to-day  in  my  vineyard." 
He  is  the  lovely  Father  of  all  mankind  ;  and  though 
fm  has  rendered  us  unworthy  of  his  care,  it  has  not 
deftroyed  our  relation  to  him.  "  We  have  had  fathers 
"  of  our  fleili  who  corrected  us,  and  we  gave  them 
"  reverence  :  fliall  we  not  much  rather  be  in  fubjec- 
*'  tion  to  the  Father  of  Spirits,  and  live  ?"  They  were 
only  the  Inflruments  of  our  exifhence  ;  but  to  Him 
the  name  belongs  in  all  its  perfection.  "  We  are  his 
"  offspring  ;"  "  we  are  all  the  work  of  his  hands  :" 
from  him  we  derive  the  immortal  principle  ;  our  very 
fouls  are  his ;  produced  by  his  power,  and  fubject  to 
his  agency.  This  is  the  common  character  given  of 
him  in  the  New  Teftament.  Under  this  encouraging 
reprefentation  we  are  taught  to  addrefs  him  in  prayer; 
in  this  tender  relation  we  are  to  view  him  as  difpenfmg 
his  commands.  I  fee  the  Father  blending  with  the 
Sovereign  ;  I  fee  goodnefs  mingling  with  authority  ;  I 
obey  from  love  ;  it  is  a  Father  I  ferve,  and  his  fer- 
vice  is  perfed  freedom.  If  he  employ  us  as  children, 
he  "  knows  our  frame,  and  will  remember  that  we 
*'  are  duft."  He  will  not  lay  upon  us  more  than  is 
meet ;  He  will  be  kind  to  our  infirmities,  and  fpare  us 
as  a  man  fpareth  his  own  fon  that  ferveth  him.  "  We 
*'  have  not  received  the  fpirit  of  bondage  again  to 
"  fear,  but  the  fpirit  of  adoption  whereby  we  cry, 


308  The  Parable  of  [Ser.  xv. 

'•'  Abba  Father.  Wherefore  thou  art  no  njore  a 
'*  fervant  but  a  fon,  and  if  a  fon  then  an  hen*  of  God 
"  through  Chrift." 

Secondly.  It  is  Practical.  For  to  what  does 
the  P'ather  call  him  ?  To  "  work  in  his  vineyard." 
I  admire  this  Father.  He  does  not  bring  up  his  chil- 
dren in  idlenefs.  Thcug;h  he  be  a  rich  man,  and  have 
a  vineyard  of  his  own,  he  requires  them  to  labour. 
And  "  it  is  good  for  a  man  to  bear  the  yoke  in  his 
"  youth."  The  Grand  Seignior  of  Turkey  is  always 
taught  fome  mechanical  bufmefs.  The  Jews,  what-: 
ever  was  their  rank,  always  gave  their  fons  fome 
manual  trade.  Paul  had  a  learned  education,  and 
was  brought  up  at  the  feet  of  Gamaliel ;  but  he  knew 
the  craft  of  tent-making.  There  was  wifdom  in  this 
plan.  It  preferved  the  young  from  floth,  it  filled  up 
the  vacancies  of  life,  it  prevented  temptation,  it  made 
them  ufeful  in  fociety,  it  furniflied  them  with  a  re- 
fource  in  cafe  of  reduction  and  diilrefs.  Adam  was 
placed  in  the  garden  of  Eden  to  drefs  it.  The  Son  of 
God  till  he  alTumed  his  public  character  wrought  at 
the  bufmefs  of  a  carpenter.  Heaven  is  all  energy 
and  activity  ;  "  they  reft  not  day  nor  night."  It  is 
better  to  purfue  the  meaneft  occupation,  and  even  to  be 
a  fervile  day-labourer,  than  to  live  in  idlenefs,  a  mere 
cumberer  of  the  ground.  Parents  !  early  accuftom 
your  children  to  exertion  and  difficulties.  Bring 
them  up  idly  and  delicately,  and  they  are  ruined  for 
this  world  and  the  world  to  come.  I  equally  pity  and 
condemn  that  Father,  who  is  afliamed  or  afraid  to  fay 
to  a  fon,  "  Go  work  in  my  vineyard."  And  what 
think  you  of  God  ?  He  afligns  us  our  place  of  adion. 


Ser.  XV.]  the  Tzao  Sons,  509 

und  prefcribes  the  nature  of  our  employ.     It  is  ex^ 
tenfive  and  various.     Our  diligence  is  to  be  ulcd  in 
*'  working  out  our  falvation  with  fear  and  trembling." 
Sinner  1  there  is  a  burden  lying  upon  thy  flioulders, 
which  unlefs  it  be  removed,  will  fmk  thee  to  the  low- 
,ell  hell.     Thou  art  purfued  by  the  avenger  of  blood, 
and  if  overtaken,  thou  wilt  aifuredly  perifli.    Thy  firfl 
concern  fhould  be  a  deliverance,  a  refuge.     Thy  firfl 
effort  fhould  be  an  application  to  Him  who  came  into 
the  world  to  fave  fmners.     "Then  faid  they  unto 
*'  him,  What  fhall  we  do,  that  we  might  work  the 
"  works  of  God  ?  Jefus  anfwered  and  faid  unto  them, 
"  This  is  the  work   of  God,  that  ye  believe  on  him 
"  whom  he  hath  fent,"     This  is  your  firfl  care.     And 
a  fecond  is  like  unto  it — ^Perfpnal  fandification.     You 
are  called  not  only  to  believe,  but  to  obey  ;  not  to 
fhew  your  faith  infliead  of  your  works,  but  your  faith 
by  your  works.     Many  would  rather  confider  the 
Gofpel  as  defigned  to  furnifh  afubflitute  for  holinefs, 
than  as  a  fyftem  which  requires  piety  and  morality  in 
all  its  parts.     But  how  readell  thou  ?  Where  does  it 
promife  a  falvation  in  fm  ?  Where  does  it  encourage  a 
hope  which  leaves  its  poffeiTor  impure?    "  God  has 
**  not  called  us  unto  uncleannefs,  but   unto  holinefs. 
"  The  grace  of  God,  which  bringeth  falvation,  hath 
"  appeared  to  all  men :  teaching  us,  that  denying  un- 
"  godlinefs,  and  worldly  lufts,  we  fhould  live  foberly, 
"  righteoufly,  and  godly  in  this  prefent  world."  Nor 
are  you  lefs  required  to  ferve  your  generation  accord- 
ing to  the  will  of  God.     ^'  None  of  us  liyeth  to  him- 
"  felf."     Our  fellow-creatures  have  claims  upon  us. 
"VVe  are  to  "  rejoice  with  them  that  rejoice,  and  weep 


SIO  The  Parable  of  [Ser.  xv. 

*^  with  them  that  weep  ;"  to  "  love  as  brethren  ;"  to 
'*  bear  one  another's  burdens,  and  fo  fulfil  the  law  of 
"  Chrift.'*  And  however  inferior  our  flations,  or 
flender  our  abilities,  we  have  all  one  talent.  How 
have  we  employed  it  ?  We  have  all  had  fome  means 
and  opportunities  of  ufefulnefs.  What  brand  have 
we  plucked  out  of  the  fire  ?  What  naked  wretch  have 
we  cloathed  ?  What  child  of  ignorance  have  we  in- 
flruded  ?  In  what  inflances  have  we  refembled  Him 
who  "  went  about  doing  good/'  who  pleafed  not  him- 
felf,  who  came  not  to  be  minillered  unto,  but  to  min- 
ifter,  and  to  give  his  life  a  ranfom  for  many  ? 

Thirdly.  It  is  urgent.  You  are  called  not  only 
to  labour,  but  to  labour  immediately.  *'  My  fon,  go 
'^  work  TO-DAY  in  my  vineyard."  The  King's  bufi- 
nefs  requires  hafte ;  and  this  is  the  bufinefs  of  the 
Kling  of  Kings.  A  bufinefs  of  importance  requires 
hafte ;  and  no  bufinefs  can  be  fo  momentous  in  its 
confequences  as  this.  A  bufinefs  requires  hafte  that 
can  be  performed  only  in  a  certain  time,  efpecially  if 
the  feafon  be  fnort  and  uncertain ;  and  "  what  is  thy 
*'  life  ?  It  is  even  as  a  vapour  that  appeaoreth  for  a  lit- 
*'  tie  time,  and  then  vaniflieth  away."  The  Scrip- 
ture therefore  only  borrows  the  language  of  common 
fenfe  v/hen  it  fays,  "  Whatsoever  thy  hand  findeth  to 
''  do,  do  it  with  thy  might  j  for  there  is  no  work,  nor 
"  device,  nor  knowledge,  nor  wifdom  in  the  grave 
"  v/hither  thou  goeft."  Obferve  your  elder  Broth- 
er ;  he  never  loft  a  moment :  "  I  muft  work  the  work 
*'  of  Him  that  fent  me  while  it  is  day  :  the  night 
**  cometh  wherein  no  man  can  work."  God  alv/ays 
fays,  "  To-day  j"  "  to-morrow"  is  always  the  Ian- 


Ser.  XV.]  iheTwo  Zoits.  Sll 

guage  of  the  Enemy  of  Souls.  And  wherefore  ?  Be- 
caufe  procraftmation  is  the  mod  fuccefsful  device  he 
employs.  Becaufe  if  he  can  keep  you  from  religion  to- 
day, he  knows,  either  that  you  will  not  live  till  to-mor- 
row, or  that  the  delay  will  leave  you  more  difmchned 
to  duty,  and  will  obftrud  your  way  with  frefli  impedi- 
ments. "  Now  is  the  accepted  time,  now  is  the  day  of 
"  falvation.**    Such  is  the  command  of  God.    Let  us  fee. 

Part  II.  The  manner  in  which  it  is  re- 
garded. This  is  exemplified  in  the  behaviour  of 
thefe  two  fons.  There  is  a  remarkable  difference  be- 
tween them.  One  proves  better  than  he  promifes. 
The  other  promifes  better  than  he  proves.  Of  the 
one  it  may  be  faid  that  his  words  were  evil  and  his 
adions  good  ;  of  the  other,  that  his  words  were  good 
and  his  adions  eviL 

Behold  the  firft.  No  fooner  does  he  hear  the 
command  of  his  father,  than  he  anfwers  "I  will 
"  NOT  ;"  and  walks  off  rebellious  and  infulting.  To 
fuch  a  length  of  rudenefs,  irifolence,  and  prefump- 
tion  does  fin  fometimes  carry  men ;  fo  that  they  do 
not  make  excufes,  or  plead  only  for  delays,  but  pofi- 
tively  and  daringly  refufe.  "  They  fay  unto  God, 
"  depart  from  us,  for  we  defire  not  the  knowledge 
of  thy  ways."  "  Who  have  faid,  with  our  tongue 
will  we  prevail,  our  lips  are  our  own  :  who  is  Lord 
"  over  us  ?''  "  But  his  citizens  hated  him,  and  fent  a 
*'  melTage  after  him,  faying.  We  will  not  have  this 
"man  to  reign  over  us."  Who  says  this  ?  Yonder 
Swearer,  who  never  opens  his  mouth  but  to  exprefs 
the  abomination  of  his  heart.     That  Drunkard,  whofe 


<c 


312  The  Parable  of  [Ser.  xy^. 

infatiable appetite, like  the  horfeleech, cries  Give,  give; 
and  never  faith,  it  is  enough.  The  Fornicator,  who 
lives  in  chambering  and  wantonnefs.  The  man  who 
neglects  all  the  ordinances  of  religion,  who  never  call's 
upon  his  name,  never  hears  his  word,  never  honours 
his  fabbaths.  Thefe  make  no  pretences  to  godiinefs  ; 
embarrafs  themfelves  with  no  formality  y  wear  no  dif- 
guife  ;  ufe  no  hefitation.  They  openly  fhew  the  image 
of  their  mafler  imprefled  upon  their  forehead.  They 
explicitly  avow  their  determination.  Anions  fpeak 
louder  than  words ;  and  nothing  lefs  than  this  is  the 
dreadful  language  of  their  lives  ;  "  I  am  for  hell :  I  will 
^'  run  the  downward  road  :  I  am  refolved'to  perifh.'* 
And  is  it  poilible,  that  charaders  like  thefe  fhould 
ever  be  heard  "  alking  the  way  to  Zion,"  or  feen 
walking  before  God  "  in  newnefs  of  life  ?"  "  Such 
*'  were  fome  of  you  :  but  ye  are  walhed,  but  ye  are 
"  fandified,  but  ye  are  juftified  in  the  name  of  the 
"  Lord  Jefus,  and  by  the  Spirit  of  our  God."  Yes, 
even  this  fon,  "afterward  repented  and  went." 
He  came  to  himfelf ;  reflection  returned ;  looking 
back,  he  faw  the  old  man  Hfting  up  his  hands  to  Heav- 
en, and  then  wiping  his  eyes  from  tears ;  and  he  cried; 
"  What  have  I  done  ?  Is  he  not  my  father  ?  Has  he 
"  fuffered  me  to  want  any  proof  of  tendernefs  which 
"  he  could  fhew  me  ?  Do  I  thus  requite  his  kindnefs 
"  and  his  love  ?  What  was  there  unreafonable  in  the 
"  command  I  rejected  ?  He  that  will  not  work  fhould 
"  not  eat.  What  is  it  for  a  fon  to  work  in  a  father's 
*'  vineyard  ?  Is  it  not  labouring  for  himfelf  ?  Mine  is 
"  the  expe£tation  ;  I  will  go."  For,  my  Brethren,  no 
fooner  was  this  undutiful  child  reclaimed  than  he  was 


Se  r.  XV.]  the  Two  Sons.  3 1 3 

employed.  He  did  not  fatisfy  himfelf  with  returning 
and  confefling  and  bewailing  his  offence.  He  adcd 
repentance.  He  knew  the  will  of  his  father  which 
he  had  tratifgrefled,  and  he  repented  and  went.  The 
one  was  the  confequence  and  the  evidence  of  the  oih 
er.  Who  could  have  beheved  the  reality  of  his  re- 
morfe  and  the  fincerity  of  his  acknowledgement,  unac 
companied  with  reformation  axid  obedience  ? 

Are  there  no  individuals  in  this  ajGTembly  whofe  hif- 
tory  I  have  recalled  to  mind  ?  Do  you  not  remembej 
your  alienation  from  the  life  of  God  ?  But  in  your 
departure  from  him  your  minds  were  far  from  being 
at  reft.  Sometimes  you  thought  of  home  ;  a  Father 
ftruck  you  ;  your  rebellion  appeared  unreafonable  ; 
you  condemned  yourfelves.  Thefe  recollections  at 
firft  vifited  you  occafionally  like  unwelcome  guefts, 
and  you  got  rid  of  them.  At  length  you  found  them 
quartered  upon  you,  like  fo  many  foldiers  ;  refiftance 
was  ufelefs.  Alone,  in  bufmefs,  furrounded  with 
company,  thefe  convictions  followed  you.  You  be- 
gun to  pray  ;  to  read  the  Scripture  ;  to  affociate  with 
his  people.  You  brought  forth  fruits  meet  for  re- 
pentance. The  change  in  your  difpofition  was  dif- 
covered  in  your  converfation  ;  and  this  became  the 
language  of  your  actions,  as  well  as  of  your  lips,  ••'  I 
*'  have  fmned  ;  what  Ihall  be  done  unto  thee,  O  thou 
"  preferver  of  men..  What  I  know  not  teach  thou 
*^  me  :  if  I  have  done  iniquity,  I  will  do  fo  no  more. 
"  Lord,  what  wilt  thou  have  me  to  do  ?  Speak,  Lord. 
**  for  thy  fervant  heareth." 

Let  us  confider  the  fecond  fon.     On  hearing  the 
command  of  his  father, "  he  faid^  I  go,  Sir ;  and  wenr 

Q. 


'I 


814  The  Parable  of  [Ser.  xv. 

"  not.''  His  language  was  refpe^lful,  his  promlfe  was 
fair,  and  he  walked  forth  towards  the  vineyard,  till  he 
apprehended  himfelf  out  of  fight ;  then  he  turned 
afidc,  loitered  away  his  time,  joined  evil  company, 
fet  off  to  a  revel,  in  a  httle  time  '*^  fpent  all  his  fub- 
"  fiance  in  riotous  living,"  died  in  wretchednefs,  and 
as  he  expired  was  heard  to  groan,  "  O  that  I  had 
"  hearkened  to  a  father's  counfel  !'* 
■  Ah  !  how  many  in  a  few  years  have  we  feen,  whofe 
pretenfions  were  equally  flrong,  whofe  promifes 
were  equally  flattering,  whofe  declenfions  have  been 
equally  grievous,  v/hofe  end  has  been  equally  fatal  ! 

We  have  feen  children  trained  up  in  the  nurture  and 
admonition  of  the  Lord,  to  whofe  tender  minds  relig- 
ion was  prefented  by  maternal  care  in  all  its  loveli- 
nefs  y  who  lifped  the  language  of  prayer  and  of  praife 
as  foon  as  they  began  to  fpeak.  They  promifed 
well. 

We  have  feen  young  men  ingenuous,  teachable,  de- 
fpifing  the  bondage  of  corruption,  hating  even  the 
garment  fpotted  with  the  flefh.     They  promifed  well. 

We  have  feen  hearers  under  the  preaching  of  the 
Word  alarmed,  melted,  almoft  perfuaded  to  be  chrif- 
tians.     They  promifed  fair. 

We  have  feen  men  reclaimed  from  various  vices  be- 
coming regular  in  their  lives,  and  attentive  to  moral 
aud  relative  duties.     They  promifed  feir. 

We  have  feen  characters  coming  forward  eager  to 
join  in  Chriftian  communion,  and  laying  themfelveg 
under  an  obligation  to  walk  "  in  all  the  command- 
"  ments  and  ordinances  of  the  Lord  bJamelefs." 
Thefe  promifed  fair.     Ai^  nothing  would  have  been 


SEfi.  xv."j  •     the  Two  Sons.  i5L7 

more  uncandid  and  fulpicious,  than  to  have  queilion- 
ed  their  prefent  fincerity,  or  their  future  perfeverance. 
And  where  ^are  they  now  ?  Sec  the  tears  of  their  con- 
nedionvS  ;  hear  the  fighvS  of  their  miniftcrs  ;  hflen  to 
the  triumph  of  the  enemy.  They  are  turned  afide 
to  vain  jangHng  ;  they  are  fo  bewitched  that  they 
cannot  obey  the  truth  ;  they  are  walking  in  the 
council  of  the  ungodly,  Handing  in  the  v/ay  of  fmners, 
and  fitting  in  the  feat  of  the  fcornful  ;  "  for  it  has 
"  happened  unto  them  according  to  the  true  prov- 
"  erb  ;  the  dog  is  turned  to  his  own  vomit  again, 
"  and  the  fow  that  was  walhed  to  her  wallowing  in 
"  the  mire." 

Let  u^^conclude  by  deriving  an  inference  from  the 
fubjecl,  and  by  addrelling  ourfelvcs  to  perfons  of  two 
claffes.  The  Parable  fully  authorizes  us  to  obferve, 
that  religious  effects  are  often  very  unanfwerable  to 
expedation  ;  and  that  the  moil  fpecious  *  characters 
are  not  always  the  mod  hkely  to  enter  into  the  kin^r- 
doni  of  Heaven.  The  fubjecl  is  delicate.  We  know 
we  tread  .on  dangerous  ground,  nor  would  we  ad- 
vance without  caution.  God  forbid  that  we  fhould 
ever  plead  for  wicl';;<ednefs,  or  intimate  that  immorali- 
ty is  preferable  to  morality.  Our  Lord  intended  to 
eftabliih  no  fuch  principle  by  thefe  examples.  He 
does  not  view  thefe  things  as  they  are  in  their  own 
nature,  but  as  they  are  frequently  found '  in  their  ac- 
cidental relations  and  confcquenccs.  And  is  it  not 
mndeniable  that  perfons  polfefTed  of  diftinguifhing 
privileges  apd  moral  endowments  are  too  often  filled 
with  pride,  wrapped  up  in  felf-righteoufnefs,' lulled 
to  fleep  by  carn,al  fecurity,  deeming  themfelves   fafc 


316  ^  the  Parable  of  [Ser.  xv. 

from  comparifons  with  thofe  who  are  profligate  ?  Are 
they  not  too  often  offended  when  told,  that  they  muft 
be  indebted  for  falvation  to  Grace  perfeftly  free  and 
unmerited  ;  that  they  muft  be  accepted  upon  the  fame 
terms  with  the  mbft  vile  ;  and  that  however  excel- 
lent thefe  things  may  be  in  themfelves,  they  afford 
them  no  ground  of  dependence,  yield  them  no  claims 
whereof  they  may  gloiy  before  God  ?  An  attempt  to 
couch  the  eyes  of  thofe  who  fay  we  fee  ;  an  offer  of 
pardon  to  the  innocent  ;  a  communication  of  alms  to 
the  wealthy  would  only  exafperate  and  difgufl.  But 
would  this  be  the  cafe  with  the  blind,  the  guilty,  and 
the  poor  ?  It  is  comparatively  eafy  to  convince  the 
more  criminal  ;  how  can  they  deny  the  charge  ?  to 
-alarm  them  ;  how  can  they  deny  the  danger  ?  Hav- 
ing no  armour  of  defence,  they  can  fooner  receive  a 
wound  which  will  make  them  cry  for  mercy.  Con- 
fcious  that  they  have  no  righteoufnefs  of  their  own, 
they  more  readily  admit  that  if  faved  at  all,  it  muft  be 
by  grace.  Having  no  fhelter  in  which  to  hide,  when 
they  fee  the  ftorm  approaching,  they  willingly  flee  for 
refuge  to  the  hope  fet  before  them  in  the  Gofpel.  * 

Nor  are  fuch  trophies  of  divine  grace  unufual. 
We  can  appeal  to  the  page  of  hiftory  ;  and  we  can 
refer  to  our  own  age.  We  have  feen  the  moft  unlike- 
ly materials  fubdued  by  divine  agehcy  to  holy  pur- 
pofes  ;  and  fmners  called  from  courfes  the  moft  un- 
godly, whofe  converfion  has  awakened  not  only  the 
joy  but  the  aftonifliment  of  their  pious  friends.  Let 
this  encourage  our  hope  ;  let  us  confider  none  of  our 
fellow-creatures  as  defperatc,  and  dropping  our  en- 
deavours and  our  prayers  abandon  them.     Reformer . 


Ser.  XV.]  the  Two  Sons,  SI? 

let  it  animate  thee.  "  Be  not  weary  in  well  doing^^ 
"'  Ih  the  morning  fow  thy  feed,  and  in  the  evening 
"  withholdnotthinehand:  for  thou  kno weft  not  wheth- 
"  er  fhallprofper  this  or  that,or  whether  they  both  fhall 
"  be  alike  good.  Brethren,  if  any  of  you  do  err  from 
*^^  the  truth,  and  one  convert  him  ;  let  him  know  that 
"  he  who  converteth  a  fmner  from  the  error  of  his 
"  way,  fhall  fave  a  foul  from  death,  and  fhall  hide  a 
^^  multitude  of  fms."  Miniflers  !  let  it  encourage 
thee.  "  Can  thefe  dry  bones  live  ?  Prophefy  upon 
*'  thefe  bones  ;  and  fay,  Come  from  the  four  winds, 
"  O  breath,  and  breathe  upon  thefe  flain,  that  they 
"  -may  live."  "  Is  any  thing  too  hard  for  the  Lord  ?" 
Parent !  let  it  animate  thee,  though  means  have  hitli- 
erto  proved  ineffeftual,  and  inftruclions  and  tears 
have  been  in  vain  ;  "  I  fay  unto  you,  that  God  is 
"  able  of  thefe  flones  to  raife  up  children  unto  Abra- 
''  ham  !*' 

Men  and  Brethren,  let  me  afk  yo\i.  Which  of  thefe 
two  fons  did  the  will  of  his  Father  ?  You  fay,  and  you 
fay  juftly.  Both  of  them  were  culpable  ;  the  one  was 
rude,  and  the  other  falfe.  But  which  on  comparifon 
do  you  prefer  ?  You  fay,  and  you  fay  truly.  The  firft. 
On  what  principle  ?  Becaufe  his  actions  were  better 
than  his-  words,  and  his  latter  end  fairer  than  bis  be- 
ginning.  Yes  ;  better  is  a  late  penitent  than  an  old 
formahft.  Yes  ;  more  defirable  is  the  condition  of 
this  returning  fmner,  trembling  at  God's  word,  bro- 
ken-hearted with  a  review  of  unprofitable  years,  Mid 
refolving  to  redeem  the  time  by  future  zeal,  than  the 
{fate  of  yonder  profeflbr  who  has  fat  under  the  word 
till  he  is  pad  feeling,  honouring  God  with  his  lip  while 


Si§  The  Far  able  of  [Ser.  xv, 

iis  heart  is  far  from  him,  having  a  name  to  live  while 
he  is  dead,  faying  perpetually  by  appearances  I  go,  but 
never  actually  taking  one  fhep  in  tlie  ways  of  godlinefs. 

But  I  have  another  quefticn  ;  Which  of  thefe  two 
fons  do  you  at  this  time  refemble  ?  It  is  undeniable 
that  you  have  had  calls  from  God.  Your  duty,  and 
the  confequences  of  inattention  have  been  plainly  fet 
before  you.  He  has  fpoken  by  his  creatures.  He  has 
addrefled  you  by  his  providence.  AiHidions  have  had 
a  voice.  Fire  has  rufhed  out  of  the  brambles  to  which 
you  repaired  for  ihelter.  The  gourd,  whofe  fliade 
refreflied  you  has  withered  away.  It  was  a  -broken 
reed  upon  which  you  leaned  j  it  difappointed  your 
hope,  and  pierced  you  through  with  many  forrows. 
Sicknefs  told  you  that  you  were  mortal.  The  death 
of  others  reminded  you  of  your  own  ;  and  loud  fpake 
the  filent  grave.  Many  a  remonflrance,  many  a  war- 
ning you  have  had  from  Confcience.  From  fabbath  to 
fabbath  you  have  heard  the  Gofpel.  Miniflers,  fome 
in  harfher  accents,  and  fome  in  milder  language,  have 
laboured  to  perfuade  you.  No,  you  cannot  plead  igno- 
rance ;  you  do  not  want  motive  and  encouragement. 
Suffer  me  then  to  aflv  you,  Which  of  thefe  fons  de- 
fcribes  you  ? 

Are  you  faying  with  the  firfl — "  I  will  not  ?"  What 
irreverence  !  "  A  fon  heareth  his  father,  arid  a  fervant 
^'  his  mailer  :  If  then  I  be  a  f^ither  where  is  my  hon- 
*'  our  ?  and  if  I  be  a  mafter  where  is  my  fear  ?  faith 
"  the  Lord  of  Hods."  What  ingratitude  !  "  Hear, 
"  O  ye  heavens,  and  give  ear,  O  earth  :  for  the  Lord 
"  hath  fpoken,  I  have  nourifhed  and  brought  up  chil- 
"  dren,  and  they  have  rebelled  againfl  me.*'     "  Do 


SfiR.  xv.]  the  Two  Sons,  31*9 

"  ye  thus  requite  the  Lord,  O  fooliih  people. and  un*- 
"  wife  ?  Is  he  not  thy  Father  that  hath  bought  thee  ? 
'^  hath  He  not  n-^ade  thee  and  eflablKhed  thee  ?"  What 
madnefs  !  If  you  abide  by  this  determination  you  are 
undone;  "  becaufe  of  thefe  things  conijeth  the  wrath  of 
"  God  upon  the  children  of  difobedience."  Have 
you  duly  confidered  the  work  you  decline  ?  It  is  a 
fervlce  the  mod  reafonable  ;  the  moft  honourable  ; 
the  moll  pleafant ;  the  mod  profitable  :  it  is  "  proiit- 
"  able  unto  all  things,  having  the  promife  of  the  hfe 
"  that  now  i's,  and  of  that  which  is  to  come/'  Here 
we  cannot  labour  in  vain.  The  reward  is  fure  ;  the 
recompenfe  is  glorious.  Nor  are  we  called  to  labour 
without  affiilance.  He  who  employs  us  has  engaged 
to  make  his  ftrength  perfect  in  our  weaknefs,  and  to 
render  his  grace  fufficient  for  us.  To  which  we  may 
add,  that  it  is  a  work  the  moft  indifpenfable  ;  it  is  the 
one  thing  needful  ;  and  it  is  at  the  peril  of  thy  foul 
and  thy  eternal  happinefs  to  fay,  "  I  will  not."  But 
I  Have  faid  this,  and  lived  accordingly.  "  O  that 
"  my  head  were  waters,  and  mine  eyes  a  fountain  of 
"  tears."  Returning  fmner,  there  is  hope  in  Ifrael 
concerning  this  thing.  There  is  forgivenefs  with  Him, 
and  repentance  fecures  it. 

Ralfe  thy  downcafl:  eyes  and  fee 

What  forms  his  throne  furroiind  ; 
They,  though  finners  once  like  thec^ 

Have  full  falvation  found. — 
— He  has  pardons  to  impart, 

Grace  to  fave  thee  from  thy  fears  : 
S«e  the  love  that  fills  his  heart. 

And  wipe  away  thy  tears. 

Thy  prefent  diftrefs  is  a  pledge  of  a  preparation 


$120  The  Parable  of  [Ser.  xv. 

for  the  difcovei7  of  his  forgiving  love.  He  repented 
and  went.  Go  and  do  hkewife,  and  encourage  thy- 
felf  under  every  gloomy  feaf  by  reprefentations  the 
mod  appropriate  and  tender.  "  I  have  furely  heard 
'^  Ephraim  bemoaning  himfelf  thus.  Thou  haft  chaf- 
"  tifed  me,  and  I  was  chaflifed  as  a  bullock  unaccuf- 
^•^  tomed  to  the  yoke  ;  turn  thou  me,  and  I  fhall  be 
"  turned,  for  thou  art  the  Lord  my  God.  Surely  af- 
'^  ter  that  I  was  turned  I  repented  :  and  after  that  I 
"  was  inftruded,  I  fmote  upon  my  thigh  :  I  was  afham- 
"  ed,  yea  even  confounded,  becaufe  I  did  bear  the  re- 
"  proach  of  my  yoke.  Is  Ephraim  my  dear  fon  ?  is 
"  be  a  pleafant  child  ?  for  fnice  I  fpake  againft  him 
*'  I  do  earneftly  remember  him  ftill  ;  therefore  my 
''  bowels  are  troubled  for  him  ;  I  will  furely  have 
''  mercy  upon  him,  faith  the  Lord."  "  And  he  faid, 
"  I  will  arife  and  go  to  my  Father,  and  will  fay  unto 
''  him,  Father,  I  have  fmned  againft  Heaven  and  be- 
'^  fore  thee,  and  am  no  more  worthy  to  be  called  thy 
^''  fon  :  make  me  as  one  of  thy  hired  fervants.  And 
*'  he  arofe  and  came  to  his  Father  ;  but  when  he  was 
**  yet  a  great  way  off,  his  Father  faw  him,  and  had 
**  compaiTion  on  him,  and  ran,  and  fell  on  his  neck, 
"  and  kilfed  him — And  faid  to  his  fervants,  bring  forth 
"  the  beft  robe,  and  put  it  on  him  j  and  put  a  ring  on 
*"'  his  hand,  and  ftioes  on  his  feet.  And  bring  hither 
"  the  fatted  calf,  and  kill  it ;  and  let  us  eat  and  be  mer- 
"  ry.  For  this  my  fon  was  dead,  and  is  alive  again  ^  he 
"•  was  loft, and  is  found.  And  they  began  to  bemerry." 
Are  yoti  faying  with  the  fecond — "  I  go.  Sir  ?"  This 
is  well  j  but,  O  beware  of  infmcerity.  Confider  fe- 
riouflv  the  folemn   profeffion  yoy  make.     I  go.  Sir  I 


SeH.  XV.]  the  Two  Sons.  321 

But  remember  to  whom  you  fay  this  ;  a  Being,  whofe 
eyes  are  as  a  flame  of  fire,  and  who  defireth  truth  in 
the  inward  parts.     Thou  art  not  lying  unto  man,  but 
unto  God.     I  go,  Sir  !  But  remember  that  the  vows 
of  God  are  upon  you  ;  that  you  have  raifed  the  expec- 
tation of  your    friends  and  foes  ;  thatheavert,  earth, 
and  hell  are  looking  for  a  practice  which  will  verify 
your  pretenfions  ;  and  will  you  tell  them  all,  "  I  am 
"  only — a  liar — -2.  hypocrite  ?'*  I  go,  Sir  !  But  remem- 
ber that  your  doom  will  be  determined  not  by  "  fair 
"  fpeeches"  and  a  "  fliow  of  godlinefs,"  but  by  your 
actions  and  your  live€.     "  Not  every  one    that  faith 
"  unto  me.  Lord,  Lord,  fhall  enter  into  the  kingdom 
"  of  heaven,  but  he  that  doeth  the  will  of  my  Father 
"  which  is   in    heaven."     I  go.  Sir  !  But  remember 
nothing  is    fo  dangerous  to  the  foul  as  falfe  dealing 
with  God  ;  that  no   charadler  is  fo  rarely  converted 
as  a  falfe  profeflfor  ;  that  no  ilate  is  fo  tremendous  as 
the  end  of  an  apoftate.     I  go.  Sir  !  But  remember,  it 
is  the  language  of  God,  "  if  any  man  draw  back,  my 
"  foul  (hall  have  no  pleafure  in  him."     "  For  it  is  im- 
"  poffible   for  thofe  who  were  once  enlightened,  and 
"  have  tafted  of  the  heavenly  gift,  and  were  made  par- 
"  takers  of  the  Holy  Ghoft,  and  have  tafted  of  the 
"  good  word,  and  the  powers  of  the  world  to  come, 
"  if  they  fhall  fall  away,  to  renew  them  again  unto  re- 
"  pentance  ;  feeing  they  crucify  to  themfelves  the  Son 
"  of  God  afrefh,  and  put  him  to  an  open  fliame.  But, 
'^  Beloved,  we  are  perfuaded  better  things  of  you^ 
"  and  tilings  that  accompany  falvation,  though  we  thus 
"  fpeak." 

R  R 


SERMON       XVI. 


CHRISTIAN   DILIGENCE, 


2  Pet.  i.  5—7. 

And  be  fides  this^  giving  all  diligence^  add  to  your  faith 
'virtue  ;  and  to  virtue^  knowledge  ;  and  to  knowledge^ 
temperance  ;  and  to  temferance^  -patience  ;  and  to  pa- 
tience^ godlinefs  ;  and  to  godlinefs^  brotherly  kindnefs  ; 
and  to  brotherly  kindnefs^  charity. 

M.Y  Brethren,  it  is  a  very  eafy  and  it 
is  a  very  difficult  thing  to  be  a  Chriftian.  It  is  a  very 
eafy  thing  to  be  a  nominal  Chriftian  ;  but  it  is  a  very 
difficult  thing  to  be  a  real  one.  It  is  a  very  eafy  thing 
to  be  a  modern  Chriftian  ;  but  it  is  a  very  difficult 
thing  to  be  a  fcriptural  one.  Do  not  imagine  that  we 
mean  to  trifle,  or  advance  a  paradox  to  awaken  your 
attention  at  the  beginning  of  a  difcourfe.  We  fpeak 
"  the  words  of  truth  and  fobernefs."  It  is  undenia- 
ble that  we  have  many  Chriftians  among  us  who  are 
ftrangers  even  to  common  decency  and  morality, 
"  being  abominable,  and  difobedient,  and  to  every 
"  good  work  reprobate."  Others  make  a  much 
ftrifter  profeffion  ;  but,  alas !  their  Chriftianity  leaves 
them  as  it  finds  them,  and  in  their  lives  there  is  very 


Ser.  XVI.]'         Chri/lian^Diiigmce.  323 

little  difference  difcernible  between  theui  and  the  peo- 
ple of  the  world.  Their  tempers  are  unfubdued  ; 
their  tongues  are  unbridled  ;  "  they  mind  earthly 
"  things  ;"  they  make  no  facrifices,  no  exertions. 
Their  hope  is  a  lifelefs  expectation.  Their  faith  is  a 
fcheme  of  doctrine  which  they  have  laid  alleep  in  the 
mind,  and  which  never  difturbs  or  ftimulates  them. 

But  is  this  the  religion  of  the  New  Teftament  ? 
Search  the  Scriptures.  Gbferve  the  delineations  of 
the  Gofpel,  and  compare  yourfelves  with  them.  In 
thefe  a  profeflion  is  found  to  mean  a  pra6lical  diffent 
from  the  fpirit  and  manners  of  the  world.  The  hope 
which  maketh  not  afhamed  is  held  forth  as  purifying 
the  pofleflbr  from  the  love  of  fm  and  the  dominion 
of  fenfe  ;  and  the  faith  by  which  we  are  juftified  and 
faved,  is  diftinguiihed  as  a  vital  and  a  vigorous  prin- 
ciple, drawing  after  it  a  train  of  graces  and  good 
works.  Witnefs  the  language  of  our  apoftle.  "  And 
*'  befides  this,  giving  all  diligence,  add  to  your  faith 
''  virtue  ;  and  to  virtue,  knowledge  ;  and  to  knowl- 
"  edge,  temperance  ;  and  to  temperance,  patience  ; 
"  and  to  patience,  godlinefs  ;  and  to  godlinefs,  broth- 
"  erly  kindnefe  ;  and  to  brotherly  kindnefs,  charity." 
Chriftians,  thefe  words  fpecify,  I.  The  additions 
which  you  are  to  make  to  your  faith.  And,  II.  Pre- 
fcribe  the  means  by  which  you  are  to  make  them. 

I.  The  apoftle  does  not  exhort  Chriftians  to  feek 
after  faith.  This  he  fuppofes  them  to  poffefs  already. 
He  addrelfes  them  as  believers,  and  calls  upon  then! 
to  purfue  a  courfe  worthy  of  their  faith,  correfpond- 
ing  with  their  faith,  and  to  which'  their  faith  binds 


324  Chrijiian  Diligence,  [Ser.  xvu 

them.     "  Remember  Chriflians,  the  worthy  name  by 
"  which  you  are  called.     Confider  the   tendency  of 
"  the  principles  you  profefs  to  believe.     You    have 
"  embraced  the  Gofpel  ;  it  lays  an   obligation    upon 
''  you  to  deny  all  ungodlinefs  and  vv^orldly   lufts,  and 
"  to  live  foberly,  righteoully,  and  godly  in  the   pref- 
"  ent  world.     You  fay   you  have    faith  ;  but  faith 
"  without  works  is  dead,,  being  alone.     Faith  refem- 
"  bles  a  foundation,  of  high  importance  in    cafe  of  a 
'•  building,  but  ufelefs  if  no  fuperftrudure  be  reared. 
"  It  is   only  a  beginning,   which  is   nothing  without 
''  progrefs.     What  are  clear  notions  unlefs  they  influ- 
"  ence  j  or  proper  motives  unlefs  they  impel  ?  Abra- 
"  ham  had  faith,  and  he  offered  up  Ifaac  ;  Mofes  had 
'*  faith,  and  he  efteemed  the  reproach  of  Chrift  great- 
"  er  riches  than  the  treafures  of  Egypt.     Abel  and 
*^  Noah  had  faith,  but  it  was  belief  alive,  and  in  mo- 
^'  tion  ;  it  led  the  one  to  facrifice,   and  the  other  to 
"  build.     If  you  know  thefe  things,  happy   are  ye  if 
"  ye  do  them.     You  have  received  the   truth,  now 
*'  walk  by  it.     You  are  found  in  doctrine,  be  fo  now 
''  in  pradice.     You  are  orthodox,  now  be   holy,  de- 
"  fraud  no  man,  fpeak  evil  of  no   man.      You  have 
"faith,  add  to   your    faith  virtue;    and   to  virtue, 
''  knowledge  ;  and  to  knowledge,  temperance  ;  and 
*'  to  temperance,  patience  ;  and  to  patience,  brother- 
"  ly  kindnefs  •,  and  to  brotherly  kindnejs,    charity." 
Such  is  the  meaning  of  the  apoflle  ;  and  thus  we  con- 
ceive he  would  have  explained  himfclf,  had   he   been 
living  in  our  day,  and  called  to  addrefs  fome  of  our 
audiences. 

The  firft  addition  which  he  requires  of  you  as  be« 


Ser.  XVI.]  Chriftian  Diligence,    ^  325 

lieversis  virtue.  But  it  does  not  here  fignify  good- 
nefs  in  general  ;  it  is  immediately  diflinguifhed  from 
the  various  excellencies  included  in  the  common 
acceptation  of  the  word.  It  therefore  exprell'es  fome 
particular  quality  ;  and  by  referring  to  the  Greek 
and  Latin  writers,  we  can  foon  determine  what  it  is. 
They  mean  by  it  Fortitude,  Courage.  My  Brethren, 
this  principle  in  the  whole  of  your  Chriftian  courfe 
will  be  found  indifpenfably  neceflary.  You  live  in  a 
world  unfriendly  to  religion.  You  are  called  to  vari- 
ous duties,  in  the  difcharge  of  which  you  will  meet 
with  oppofitions  and  difcouragements  the  moft  painful 
and  trying.  It  will  be  found  no  eafy  thing  to  deny 
yourfelves,  and  take  up  your  crofs  ;  to  pluck  out  a 
right  eye,  and  to  cut  off  a  right  hand  ;  being  both  the 
patients  and  the  agents  too.  It  will  be  found  no  very 
eafy  thing  to  encounter  opinion  ;  to  incur  the  frowns 
of  eonnedlions,  the  fcorn  of  fuperiors,  the  ridicule  of 
the  multitude  ;  to  feel  yourfelves  in  a  fmall  and  de- 
fpifed  minority  ;  to  have  your  defigns  fufpe(Slcd,  your 
a<^ions  mifreprefented,  your  very  virtues  transformed 
into  vices,  and  where  you  have  deferved  beft  of  your 
fellow-creatures  to  be  moft  condemned  by  them. 

Some  of  thefe  difficulties  indeed  might  be  avoided  if 
you  were  only  to  be  religious  and  not  to  appear  so. 
But  not  to  obferve  that  it  is  impoflible  to  conceal  relig- 
ion in  numberlefs  inftances  when  it  is  fairly  reduced  to 
practice,  we  wifh  you  to  remember  that  you  are  requir- 
ed to  be  open  and  explicit;  you  are  commanded  to 
"  let  your  light  fhine  before  men  ;"  to  "  confefs  with 
"  the  mouth,'*  as  well  as  to  "  believe  with  the  heart ;" 
to  "  hold  faft,"  not  your  faith,  but  the  "  profelTion  of 


526  Cbri/iian  Diligence.         [Ser.  xvi, 

*'  your  faith,  without  wavering  ;"  and  not  only  to  be 
"  on  the  Lord's  fide,"  but  to  be  aclive  in  his  fervice, 
*'  rifing  up  for  him  againfl  the  evil  doers,  and  ftand- 
*'  ing  up  for  him  againfl  the  workers  of  iniquity." 

If  we  trace  things  to  their  origin,  we  Ihall  find  a 
thoufand  evils  fpringing,  not  from  ignorance,  but  cow- 
ardice. Pilate  condemned  a  Saviour  of  whofe  inno- 
cen>!y  he  was  confcious,  becaufe  of  the  Jews.  Many 
of  the  Pharifees  "  believed  on  him  ;  but  feared  to  con- 
*'  fefs  him,  left  they  fhould  be  put  out  of  the  fyna- 
*^  gogue."  The  difciples  were  afraid  and  forfook 
him,  Peter  trembled  and  denied  him.  It  is  owing  to 
the  influence  of  the  fame  caufe,that  perfons  can  hold 
the  truth  in  unrighteoufnefs  ;  refufe  to  hear  the  very 
dodtrines  they  believe  ;  change  with  every  company 
in  which  they  are  found  ;  hear  the  name  of  God  blaf- 
phemed  and  the  Gofpel  vihhed,  and  "  fit  as  men  in 
*'  whofe  mouths  there  is  no  reproof."  But  holy  cour- 
age will  raife  a  man  above  this  influence.  It  will  pro- 
duce in  him  a  dignity  which  fcorns  every  mean  com- 
pHance  ;  a  firmnefs  which  gives  decifion  and  confift- 
ency  to  his  character  ;  a  determination,  not  indeed 
to  make  fingularity  his  aim,  but  to  walk  by  thofe  rules 
which  will  unavoidably  render  it  a  confequence ;  a 
boldnefs  to  follow  his  convidlions  wherever  they  may 
lead  him,  and  inflexibly  to  perfevere  in  the  path  of  du- 
ty, regardlefs  of  the  reproach  he  may  endure,  or  the 
loflfes  he  may  fuftain. 

A  fecond  addition  is  knowledge.  And  this  very 
properly  follows  the  former.  It  ferves  to  charafter- 
ize,  and  to  qualify  the  courage  of  the  believer.  It  re- 
minds  us,  that  it  makes  him  open,  but  not  oftentatious  j 


Ser.  XVI.]  Chrijlian  DHtgence.  327 

ready,  but  not  challenging  and  vaunting  ;  decided, 
but  not  violent  ;  bold,  but  not  rafh  and  inconfider- 
ate.  It  teaches  us  that  courage  is  a  force  which  wif- 
dom  is  to  employ.  Courage  may  urge  us  to  under- 
take the  war,  but  judgment  is  to  manage  it.  It  may 
impel  us  along  in  our  courfe,  but  knowledge  is  to  ob- 
ferve  the  road  5  otherwife  our  animation  will  only  lead 
us  aftray,and  the  fwifter  our  Ipeed,  the  greater  will  be 
our  folly. 

And  hence  it  will  be  eafy  to  determine  the  nature  of 
this  qualification.  It  is  pradical  knowledge  ;  it  is 
what  we  commonly  mean  by  prudence,  which  is  knowl- 
edge applied  to  adion.  It  is  what  Paul  recommends 
when  he  fays,  "  Be  ye  not  unwife,  but  underilanding 
*'  what  the  will  of  the  Lord  is«  Walk  circumfpedly, 
"  not  as  fools  but  as  wife.  Walk  in  wifdom  towards 
*•'  them  that  are  without,  redeeming  the  time.*'  It  is 
what  Solomon  enjoins  when  he  fays  ''  let  thine  eyes 
*'  look  right  on,  and  thine  eyelids  look  ftrait  before 
"  thee.  Keep  found  wifdom  and  difcretion  ;  fo  flial! 
*'  they  be  life  unto  thy  foul  and  grace  to  thy  neck. 
'^^  then  fhalt  thou  Valk  in  thy  way  fafely,  and  thy  foot 
"  ihall  not  flumble.  When  thou  lieft  down  thou  fhalt 
"  not  be  afraid  ;  yea,  thou  ihalt  lie  down,  and  thy 
"  fleep  fhall  be  fweet." 

This  kind  of  knowledge  refults  principally  from  ex- 
perience and  obfervation,  and  he  is  blameable  indeed 
who  does  not  grow  wifer  as  he  grows  older,  and  who 
does  not  make  every  day  a  correction  of  the  former. 
Our  own  hiftory  affords  us  fome  of  the  befl  materials 
to  improve  and  embellifh  our  charader.  There,  be- 
ing heedlefs  I  was  fuiprifed.  By  that  trifle  I  was  rob- 


S28  C/jriJiian  Diligeiice.  [Ser.  xyt/ 

bed  of  temper.  Here,  I  dafhed  on  a  rock  and  a  plank 
faved  me.  Our  raflmefs  fhould  teach  us  the  meek- 
nefs  of  wifdom.  We  (hould  derive  ftrength  from  our 
weakneffes,  and  firmnefs  from  our  falls. 

But,  alas  !  what  numbers  are  there  upon  whom  the 
continuance  of  life,  and  all  means  of  improvement, 
feem  to  be  thrown  away.  They  have  eyes,  but  they 
fee  not  ;  ears  have  they,  but  they  hear  not.  They 
pafs  through  a  country  full  of  inftrudive  fcenes,  and  in- 
terefting  occurrences,  but  they  travel  in  a  hearfe. 
And  here  many  religious  people  feem  peculiarly  de- 
ficient ;  they  perpetually  remind  us  of  the  observation, 
**  the  children  of  this  world  are  wifer  in  their  genera- 
''  tion  than  the  children  of  light."  Th.ey  are  always 
roving  from  one  public  affembly  to  another,  and  are 
never  alone.  They  hear  much,  and  think  little.  Even 
the  kind  of  information  they  obtain,  often  ferves  only 
to  draw  them  away  from  things  of  immediate  concern, 
and  to  difqualify  them  for  the  duties  of  the  ftations  in 
which  they  move.  "With  their  eyes  flretched  to  the 
ends  of  the  earth,  or  roving  among  the  ftars,  they  go 
on  regardlefs  of  any  thing  before  them,  and  fall  over 
every  ftumbling-block  in  the  road. 

Whereas  "  the  wifdom  of  the  prudent  is  to  under- 
"  {land  his  way."  "  The  prudent  man  looketh  well 
"  to  his  going."  He  draws  down  his  knowledge  from 
fpeculation,  and  ufes  it  in  common  life.  He  judges 
of  the  value  of  his  notions  by  their  utiHty.  He  (Ind- 
ies his  character  and  condition.  He  examines  his  dan- 
gers, his  talents,  his  opportunities.  He  marks  events? 
as  they  arife,  and  has  a  plan  to  receive  them.  He 
diftinguiflies  times,  places,  circumllanccs.  He  difcems 


Ser.  xvr.]  Chriftian  Diligence.  S29 

both  when  to  keep  faience,  and  when  to  fpeak.  He 
reproves  with  fkill.  He  gives  with  judgaient.  He 
^«  approves  things  that  are  excellent." 

Thirdly.  You  ?.y6  to  avoid  intemperance.  There 
is  a  fenfe  in  which  this  word  may  be  applied  to  the 
mind  as  well  as  the  body.     For  we  are  required  to 
think  foberly  ;  to  keep  all  our  pafTions  within  due 
bounds  ;  to  moderate  our  defires  to   enjoy  earthly 
pleafures,  and  our  anxieties  to  acquire  worldly  pofTef- 
fions.     Our  Saviour  therefore  commands  his  difciples 
"  to  take  heed  left  at  any  time  their  hearts  fhould  be 
"  overcharged,"  not  only  "  with  furfeiting  and  drunk- 
"  ennefs,"  but  alfo  "  the  cares  of  this  life,  and  fo  that 
"  day  fhould  come  upon  them  unawares."     The  mo- 
tive  is  as  pertinent    as  it  is  awful ;    for  if  we  are 
to  live  in  expectation  of  this  important  event,  and  are 
to  be  fo  habitually  prepared  for  it  as  not  to  be  taken 
by  furprife  when  it  comes  ;  it  is  neceffary   that  we 
fhould  be  temperate  in  all  things. 

The  word  however  principally  refers  to  moderation 
in  fatisf)^ing  our  bodily  appetites.     But  can  it  be  need- 
ful to  enlarge  upon  a  fubjecl  like  this  in  a  Chriftian 
congregation  ?  Surely  fomething  far  fliort  of  the  pure 
and  exalted  fyftem  of  the  Gofpel  would  be  fufficient  to 
reftrain  men  from  degrading  themfelves  below  the 
beafts  that  perifh.     Surely  we  need  not  interpofe  the 
authority  of  God,  and  reveal  the  mifery  he  has  prepar- 
ed in  another  world,  in  order  to  keep  them  from  be- 
ing gluttons  and  drunkards.     Againft  this,  Heathen- 
ifm  exclaims  ;  Nature  rifes  up  ;  Health  preaches.  In- 
temperance is  arraigned  and  punifhed  here.     It  im- 
poverifhes  our  circumftances.     It  beggars  our  fami- 
Ss 


S30  Chrijlian  Biligence,  [Ser.  Xvi. 

liefi.  It  renders  the  body  lazy  and  fickly,  and  breeds 
all  manner  of  dileafes.  It  befots  the  mind,  and  flupi- 
fies  reafon  ;  it  impedes  with  filthy  crudities  the  way 
through  which  the  fpirlts  fliould  pafs,  and  bemires 
the  foul  fo  that  it  drags  on  heavily  ;  it  unfits  for  every 
duty,  and  prepares  for  every  fm.  Surely  one  half  of 
this  is  enough  to  make  you  flee  all  intemperance  ; 
and  to  lead  you  not  only  to  avoid  the  grofler  excelTes 
of  this  infamy,  but  to  abhor  every  degree  of  approach 
to  it.  Shun  therefore  thofe  '*  whofe  God  is  their  bel- 
"  ly,and  whofe  glory  is  in  their  fhame."  Scorn  the  bon- 
dage of  corruption,  Difdain  to  be  the  Daves  of  a  pam- 
pered  appetite.  Never  advance  to  the  bounds  of  things 
lawful.  Beware  of  beginnings,  and  the  excufes  which 
would  authorize  them,  "  But  put  ye  on  the  Lord  Je- 
"  fus  Chrift,  and  make  not  provifion  for  the  flefh  to 
''  fulfil  the  lulls  thereof." 

Fourthly.  You  are  to  add  to  your  temperance  pa- 
tience. There  is  an  obvious  and  ftriking  relation  be- 
tween thefe.  The  one  requires  us  to  bear,  the  other 
to  forbear.  The  one  regards  the  good  things,  the  oth- 
er the  evil  things  of  the  world.  By  temperance  we 
axe  preferved  under  the  fmiles  of  profperity,  and  by 
patience  we  encounter  the  frowns  of  adverfity.  Thefe 
two  therefore  furnifh  us  "  with  the  armour  of  righ- 
"  teoufnefs  on  the  right  hand  and  on  the  left."  And 
the  one  is  as  necelTary  as  the  other.  For  you  will  not 
be  aiiailed  from  one  fide  only.  When  the  weather 
is  fair,  the  road  agreeable,  and  the  adjoining  groves 
and  meadows  very  alluring,  you  are  in  danger  of  pauf- 
ing  and  wandering  ;  but  the  florm  driving  in  your 
face,  and  your  feet  fmking  in  deep  mire  where  there 


Ser.  XVI.]  Chrijlian  Diligence.  531 

is  no  (landing  ;  you  will  fometimes  be  difcouraged  be- 
caufe  of  the  way,  queflion  whether  you  are  right,  and 
debate  with  yourfelves  whether  to  advance  or  turn 
back.  Yes,  Chriftians,  you  will  have  need  of  pa- 
tience, and  perhaps  of  much  more  than  you  are  aware. 
You  know  not  what  a  day  will  bring  forth.  "  Rich- 
"es"may  "make  to  themfelves  wings, and  flee  away." 
Your  "  friends  may  deal  deceitfully  with  you  as  a 
"  brook."  Your  prefent  comforts  may  become  your 
greatell  troubles.  Trials  which  fo  far  from  expell- 
ing never  entered  your  thoughts,  may  fuddenly  arife. 
Has  not  this  world  been  always  a  vale  of  tears  ?  Did 
any  of  your  brethren  who  were  before  you  efcape  for- 
row  ?  Are  you  not  afTured  that  it  is  through  much 
tribulation  you  muft  enter  the  Kingdom  ?  But  patience 
will  prepare  you  for  every  changing  fcene,  and  every 
fufFering  hour.  What  it  cannot  remove,  it  will  allevi- 
ate ;  what  it  cannot  diminifli,  it  will  flrengthen  you 
to  bear.  It  will  produce  a  compofure  which  will  al- 
low you  to  difcover  every  favourable  circumflance  in 
your  fituation  ;  a  filence  which  will  enable  you  to 
hear  every  meflage  of  the  Rod.  "  Let  patience  have 
"  her  perfedl  work,  that  ye  may  be  perfed:  and  en- 
"  tire,  lacking  nothing." 

Fifthly.  Godliness  is  indifpenfable.  Courage 
and  Prudence,  Temperance  and  Patience,  would  be 
no  Chriftian  qualities,  if  in  the  exercife  of  them 
we  were  not  influenced  by  fuitable  regards  to  God. 
Without  this  reference,  our  religion  is  nothing 
,more  than  morality  ;  our  practice  has  no  adequate 
principle  ;  our  duties  are  in  vain  as  to  their  accep- 
tance ;    and  precarious,    variable,  lifeiefs,   irkfome 


SS2  Chrijlian  Diligence.  [Ser.  Xvi. 

as  to  their  performance.  When  we  are  governed  by 
the  authority  of  God,  and  make  his  word  om-  rule, and 
his  glory  our  aim,  we  pleafe  him  ;  and  though  our 
fervices  are  attended  with  many  imperfections,  they 
are  accepted.  When  we  love  and  fear  him,  when  we 
reahze  his  prefence,  confide  in  his  mercy,  implore  his 
grace,  and  maintain  continual  communion  with  him 
through  the  mediation  of  his  Son  and  by  the  influ- 
ences of  his  Spirit,  our  work  becomes  our  privilege  ; 
all  is  enlivened ;  all  is  fecured.  In  this  Godhnefs 
confifts  ;  it  is  to  bring  God  into  every  part  of  life 
and  religion ;  to  make  him  the  alpha  and  omega  of 
all  we  do.  Though  morality  is  diflinguifhed  from 
godlinefs,  it  always  and  infeparably  attends  it  ;*  and 
he  never  performs  his  duty  towards  God,  who  lives  un- 
righteoufly  towards  man  :  "  If  a  man  fay,  I  love  God, 
"  andhateth  his  brother,  he  is  a  liar  ;  forhethatloveth 
"  not  his  brother  whom  he  hath  feen,  how  can  he  love 
*'  God  whom  he  hath  not  feen  ?  And  this  command- 
*'  ment  have  we  from  him,  That  he  who  loveth  God*, 
**  love  his  brother  alfo."     Hence 

Wearetoadd  to  Godlinefs,  brotherly  kind- 
ness. And  who  are  our  brethren  ?  All  Chriftians. 
However  they  may  differ  from  us,  in  their  age,  their 
drefs,  their  features,  they  are  all  children  of  the  fame 
Father,  members  of  the  fame  family,  heirs  of  the  fame 
grace,  travellers  towards  the  fame  heavenly  country. 
They  have  therefore  claims  upon  us  ;  and  we  are  to 
aid  and  reheve  them.  "  Whofo  hath  this  world's 
"  good,  and  feeth  his  brother  have  need,  and  Ihutteth 
"  up  his  bowels  of  compafTion  from  him,  how  dwell- 
**  eth  the  love  of  God  in  him  ?    Let  us  not  love  in 


Shr.  XVI.]  Chrijlian  Diligence. 


QSS 


*'  word,  neither  in  tongue,  but  in  dee4  and  in  truth." 
Who  are  our  brethren  ;  all  mankind.  "  God  hath 
*'  made  of  one  blood"  all  the  nations  of  the  earth  ; 
they  poifefs  the  ilime  powers  of  confcience,  real'on, 
and  immortality  ;  they  are  capable  of  the  fame  privi- 
leges ;  need  the  fame  fuccours  ;  are  hable  to  the  fame 
afflictions.  Hence  love,  good-will  to  the  whole  human 
race  finifhes  the  train,  and  becomes  "  the  bond  of  per- 
*'  fednefs.''     And— 

— To  Brotherly  kindnefs,  charity.  Thus  we  are 
"  the  children  of  our  Father  which  is  in  heaven  :  for 
"  he  maketh  his  fun  to  rife  on  the  evil  and  on  the 
'*  good,  and  fendeth  rain  on  the  juft  and  on  the  un- 
**  juft."  Thus  every  difpute  concerning  the  extent  or 
limitation  of  benevolence  is  fettled.  As  v^^e  have  oppor- 
tunity, we  are  to  do  good  unto  all  men,  efpecially 
unto  THEM  who  are  of  the  household  of'  faith. 
^*  To  fome  indeed  I  am  pecuUarly  bound,  to  few  only 
*'  can  I  be  perfonally  ufeful  ;  but  my  kind  wifhes  and 
"  prayers  extend  to  every  individual  of  the  human 
"  race.  By  the  law  of  the  Gofpel  I  am  required  to 
"  cherilh  in  my  bofom  thofe  fentiments  of  benevo- 
*'  lence  which  are  only  hindered  from  being  univerfal 
"  in  their  exercife  by  inability  and  necellity." 

'  Thus  you  are  to  add  to  your  faith,  virtue  ;  to  vir- 
tue, knowledge  ;  to  knowledge,  temperance  ;  to  tem- 
perance, patience  ;  to  patience,  godlinefs  ;  to  godli- 
nefs,  brotherly  kindnefs  j  and  to  brotherly  kindnefs, 
charity.     But  let  us, 

II.  Inquire  how  this  is  to  be  accompUihed.     The 
apoftle  tells  us  j  It   is  by  giving  all  diligence. 


354  Chrijlian  Diligence.  [Ser.  xvf. 

To  excite  you  to  this,  we  would  remind  you,  that 
thefe  things  deferve  your  diligence,  that  diligence  will 
fecure  them,  and  that  they  cannot  be  attained  with- 
out diligence. 

Firft.  Thefe  things  deserve  your  diligence. 
It  is  pitiable  to  fee  men  employing  their  zeal  and  con- 
fuming  their  ftrength  upon  trifles  ;  but  this  is  the 
cafe  with  regard  to  the  purfuits  of  thoufands.  You 
may  afk  them  as  they  rufh  by,  "  Wherefore  do  ye 
*'  fpend  your  money  for  that  which  is  not  bread,  and 
*'  your  labour  for  that  which  fatisfteth  not  ?'*  None 
of  thefe  things  can  relieve  them  in  their  greatefl  exi- 
gencies, promote  their  chief  interefts,  reward  them 
for  their  toil,  or  indemnify  them  for  the  facrifices  they 
make.  But  this  cannot  be  faid  of  fpiritual  bleffings 
and  graces.  Thefe  are  in  the  fight  of  God  of  great 
price.  They  are  neceffary  to  man.  They  purify  his 
paffions,  and  tranquiUize  his  confcience.  They  en- 
rich, they  dignify  him  ;  they  are  his  perfection.  They 
make  him  happy  in  himfelf,  and  render  him  a  blef- 
fmg  to  ^11  around  him.  Conceive  how  ftriking  and 
how  ufeful  a  fmgle  individual  would  be  if  feen,  thus 
adorning  the  dodrine  of  God  our  Saviour  in  all 
things  ;  not  only  a  believer,  but  courageous  ;  not 
only  courageous,  but  wife  ;  not  only  wife,  but  felf- 
denying,  and  gentle,  and  pious  ;  and  all  this  followed 
by  kindnefs  and  benevolence  !  What  then  would  a 
number  of  thefe  characters  accomplifh  as  they  paifed 
along  through  life  ?  They  would  look  forth  as  the 
morning,  fair  as  the  moon,  clear  as  the  fun,  and  ter- 
rible as  an  army  with  banners  ;  bearing  down  re- 
proach, difarming  infidelity,  putting  to  filence  the  ig- 


Ser.  XVI.]  Chrijilan  Diligence..  SS5 

norancc  of  foolifli  men,  and  confliraining  beholders  to 
glorify  God  in  the  day  of  vifitation. 

Secondly.  Diligence  will  infallibly  secure 
thefe  things.  In  the  career  of  worldly  good,  many 
run,  but  few  obtain  the  prize  ;  and  the  race  is  not  to 
the  fwift,  nor  the  battle  to  the  flrong,  neither  yet 
bread  to  the  wife,  nor  yet  riches  to  men  of  umler- 
ftanding,  nor  yet  favour  to  men  of  fkill ;  but  time  and 
chance  happeneth  to  them  all.  Fame  depends  upon 
a  combination  of  circumflances,  which  may  never  re- 
turn. A  defpifed  rival  may  fuddenly  rife  up,  and  car- 
ry off  an  acquifition  which  you  had  been  purfuing  in- 
ceffantly  through  life.  Though  the  fower  foweth  ifi 
hope  many  things  may  fru (Irate  his  expedlations. 
"  But  to  the  righteous  there  is  a  fure  reward."  "  He 
*'  that  goeth  forth  weepeth,  bearing  precious  feed, 
*^  fhall  doubtlefs  return  again  with  rejoicing,  bringing 
"  his  fheaves  with  him."  **  Afk,  and  it  fhall  be  given 
*'  you  \  feek,  and  ye  fliall  find  ;  knock,  and  it  fhall 
"  be  opened  unto  you  ;  for  every  one  that  afketh,  re- 
"  ceiveth  ;  and  be  that  feeketh,  findeth,  and  to  him 
"  that  knocketh,  it  fliall  be  opened."  In  the  world 
men  fpare  no  pains,  decline  no  difficulty,  fear  no  haz- 
ard, though  they  have  nothing  more  than  probability 
to  excite  and  encourage  them  ;  and  fhall  we  be  infen- 
fible  and  motionlefs,  who  have  nothing  lefs  than  actu- 
al certainty  ? 

Thirdly.  There  is  no  attaining  these  things 
WITHOUT  diligence.     Diligence  is  indifpenfable. 

Indifpenfable,  if  we  appeal  to  analogy.  You  mud 
labour  even  for  "  the  meat  that  perifheth."  Through' 
what  a  fucceffion  of  prqcefs  does  your  bread  pafs  be- 


S36  Chrijlian  DlUgence^  [Ser.  xvr. 

fore  it  be  prepared  for  ufe  !  The  fame  may  be  faid  of 
raiment  ;  of  trade  ;  of  fcience  ;  of  every  thing  valu- 
able and  excellent,  you  do  not  expect  to  gain  them 
without  diligence  ;  you  would  not  eileem  and  pri2:e 
them  if  you  could.        • 

"  On  earth  nought  precious  is  obtain'd, 

"  But  what  is  painful  too. 
"  By  travail,  and  to  tiavaii  horn, 

"  Our  fabbaths  are  but  few." 

— Indifpenfable,  if  we  appeal  to  the  character  of  a 
Chriftian.  He  is  a  merchant,  a  fcholar,  a  hufband- 
man,  a  traveller,  a  foldier.  The  anxiety  of  the  mer- 
chant, the  application  of  the  fcholar,  the  hardy  toil  of 
the  hufbandman,  the  wearying  progrefs  of  the  travel- 
ler, the  painful  exercife  of  the  foldier,  are  images 
which  ill  accord  with  indolence  and  eafc. 

— Indifpenfable,  if  we  appeal  to  the  promifcs  of  the 
Gofpel.  Thefe  all  require  it,  encourage  it,  produce 
it.  Is  God  faid  to  work  in  us  to  will  and  to  do  of  his 
own  good  pleafure  ?  It  is  made  a  motive  to  induce  us 
to  work  out  our  own  falvation  with  fear  and  trem- 
bling. Has  he  engaged  to  renew  our  ftrength  ?  It  is 
when  we  are  waiting  upon  him  ;  this  is  the  condition. 
It  is  that  we  may  mount  up  with  wings  as  eagles,  that 
we  may  run  and  not  be  weary,  and  walk  and  not  faint  ; 
this  is  the  defign.  And  if  the  promifes  of  divine  grace 
do  not  fuperfede  the  necefTity  of  diligence,  what  elfe 
can  render  it  needlefs  ? 

Awake  then,  my  fellow  Chriftians,  and  be  zealous. 
Be  not  fatisfied  with  your  prefent  attainments  ;  but 
forgetting  the  things  which  are  behind,  and  reaching 
forth  unto  thofe  things  which  are  before,be  ever  preff- 


Ser.  XVI.]  Chriftian  Diligence.  337 

ing  towards  the  mark  for  the  prize  of  the  high  call- 
ing of  God  in  Chrift  Jefus.  Others  arc  ambitiousj 
covetous,  adive.  The  learned  are  adding  to  their  in- 
telled:ual  treafures  ;  the  honourable  are  adding  to 
their  fplendour  and  diftin6lions  ;  the  rich  are  adding 
houfe  to  houfe,  and  field  to  field  ;  and  none  of  them 
faith,  "  It  is  enough."  And  have  you  no  concern  to 
go  from  ftrength  to  flrength,  to  be  changed  from  glo- 
ry to  glory,  to  fhine  more  and  more  unto  the  perfed 
day  ?  Will  not  you  add  to  your  faith,  virtue  ;  and  to 
virtue,  knowledge  ;  and  to  knowledge,  temperance  ; 
and  to  temperance,  patience  ;  and  to  patience,  godli- 
nefs  ;  and  to  godlinefs,  brotherly  kindnefs  ;  and  to 
brotherly  kindnefs,  charity  ? 

Here,  my  Brethren,  call  forth  all  your  diligence. 
Here  is  a  prize  which  is  able  to  reward  it,  which  will 
afTuredly  crown  it  ;  but  which  it  is  impofTible  to  ac- 
quire without  it.  Keep  this  always  in  your  remem- 
brance, that  there  is  only  one  way  to  profper  in  relig- 
ion ;  that  your  flrength  is  not  to  fit  flill ;  that  fome- 
thing  more  is  neceffary  than  airy  notions,  fleepy  wifh- 
es,  feeble  refolutions,  wavering  and  cold  endeavours  ; 
that  temptations  are  to  be  refifled,  obftacles  to  be  over- 
come, means  to  be  inceflantly  ufed,  efpecially  prayer, 
that  divine  Grace  my  be  mighty  in  you,  and  fufficient 
for  you.  "  He  ^ecometh  poor  that  dealeth  with  a  flack 
"  hand  ;  but  the  hand  of  the  diligent  maketh  rich.'* 
"  The  foul  of  the  fluggard  defireth  and  hath  noth- 
"  ing  ;  but  the  foul  of  the  diligent  fhall  be  made  fat." 
"  And  we  defire  that  every  one  of  you  do  fhew  the 
"  fame  diligence  to  the  full  afTurance  of  hope  unto  the 
«  end  ;  that  ye  be  not  flothful ;  but  followers  of  them, 

Tt 


Sa8  Chriftian  Diligena',         [Ser.  xvi. 

"  who  through  faith  and  patience  inherit  the  promif- 
«  es."  "  Wherefore,  my  beloved  Brethren,  be  y^ 
"  ftedfafl,unmoveable,  always  abounding  in  the  work 
"  of  the  Lord,  forafmuch  as  ye  know  that  jour  la- 
^''  hour  is  not  in  vain  in  the  Lord." 


±± 


SERMON       XVIL 


The  abuse  of  divine  forbearance. 


EccLES.  viii.   li, 

Becdiife  fentence  againji  an  evil  work  is  not  executed 
fpeedily,  therefore  the  heart  ofthefons  of  men  is  fully 
fit  in  them  to  do  eviL 

IMy  Brethren,  to  know  things  in  their 
principles  has  always  been  deemed  the  highefl  kind  of 
fcience.  The  attention  of  a  vulgar  mind  may*  be  rouf- 
ed  by  effeds  ;  but  a  wife  man  looks  back  from  con- 
fequences  to  the  caufe,  and  explores  the  fource  of  the 
difeafe,  in  order  to  prefcribe  more  certainly  the  means 
of  cure. 

That  there  is  much  wickednefs  in  the  world  is  un- 
deniable!. Whence  does  it  arife  ?  Solomon  views  it 
as  refultiilg  from  an  Abufe  of  Divine  Forbearance. 
Not  that  this  is  the  only  fource  of  iniquity  ;  but  it  is 
a  very  powerful,  and  a  very  prevailing  one.  In  fuch 
a  dreadful  courfe  as  Sin,  a  man  needs  encourage- 
ment ;  and  he  awfully  derives  it  from  the  goodnefs 
and  long-fufferihg  of  his  God.  "  Becaufe  fentence 
"  againft  an  evil  work  is  not  executed  fpeedily,  there- 


34C)  The  Abufe  cf  [Ser.  xvii* 

"  fore  the  heart  of  the  fons  of  men  is  fully  fet  in  them 
"  to  do  evil." 

There  is  a  sentence  denounced  against 
Sin.  The  execution  of  it  is  commonly  long 
suspended.  This  delay  emboldens  the  sinner 
in  his  crimes.  Thefe  three  things  are  obvioufly 
contained  in  the  words  before  us  ;  and  with  thefe  I 
would  engage  yourprefent  attention.  '^  To-day  if  ye 
"  will  hear  his  voice,  harden  not  your  heart." 

I.  Sin  is  defervedly  called  an  evil  work.  1 
fear  none  of  us  are  fufficiently  imprefled  with  a  fenfe 
of  its  vilenefs  and  malignity.  It  is  "  the  work  of  the 
"  devil."  It  is  folly,  ingratitude^  rebellion,  treafon. 
It  degrades  the  foul ;  it  defiles  the  fouL  It  robs  us 
of  the  likenefs,  the  prefence,  the  favour  of  God.  How 
deplorable  are  its  confequences  !  What  mifery  has  it 
produced  !  For  it  cannot  go  unpunifhed.  There  is 
A  sentence  denounced  against  it. 

God  is  of  "  purer  eyes  than  to  behold  iniquity  :" 
*'  He  is  angry  with  the  wicked  every  day."  But 
what  is  anger  in  God  ?  Not  a  pafTion,  btlt  a  principle, 
a  determination  to  punifh.  It  isjuftice,  and  this  juf- 
tice  is  elTential  to  the  perfection  of  his  charader  ;  and 
we  could  neither  adore  or  love  him,  if  we  believed 
that  he  was  indifferent  to  an  evil  which  not  only  fub- 
verts  his  defigns,  but  deflroys  the  welfare  of  his  crea- 
tures. What  would  you  think  of  a  magiflrate  who 
fhould  "  bear  the  fword  in  vain  ;"  and  who,  when 
you  led  before  him  one  who  had  invaded  your  proper- 
ty, and  another  who  had  killed  your  child,  fhould 
fmile  and  fay,  What  is  that  to  me  I  Would  you  not 


SeH.  XVII.]         Divine  Forbearance.  341 

exclaim — Why,  ate  you  not  "  a  ininifter  of  God  for 
"  good,  a  revenger  to  execute  wrath  upon  him  that 
"  doeth  evil  ?"  Crimes,  in  all  well-governed  empires, 
are  punifhed  ;  and  on  their  punifhment  much  of  our 
peace  and  fafety  depends.  Hence  prifons  are  as  nec- 
eflary  as  houfes,  and  our  houfes  would  afford  us  no 
fecurity  without  prifons.  What  would  be  the  confe- 
quence  of  the  abrogation  of  all  the  penalties  attached  to 
crimes  in  this  country,  but  diforder,  anarchy,  robbe- 
ry, and  murder  ? 

'  God  is  the  governor  of  the  world.  But  there  is 
no  governing  without  laws,  and  laws  are  nothing 
without  fandlions  ;  from  thefe  they  derive  their  force 
and  their  efficacy.  Laws  ilTued  by  a  legillator  unac- 
companied with  threatenings,  would  be  harmlefs,  and 
infpiring  no  terror  would  be  trifled  with,  or  confider- 
ed  only  as  advice.  Thus  the  notion  of  puniihment 
follows  from  the  very  conftitution  of  law.  If  any 
fhould  be  ready  to  fay,  "  The  cafe  before  us  is  a  pe- 
*'  culiar  one,  and  laws  fo  excellent  as  thofe  which 
*'  God  has  given  us  fliould  be  cheerfully  obeyed  for 
*'  their  own  fake.'*  We  anfwer^  Firft,  that  mail  was 
originally  made  capable  of  fear,  and  that  God  even 
in  a  flate  of  innocency  addreffed  himfelf  to  this  paf- 
fion  to  aid  his  authority  and  fecure  his  dominion. 
Witnefs  the  threatening,  "  In  the  day  that  thou  eat- 
"  eft  thereof  thou  fhalt  furely  die.*'  Secondly,  a« 
man  is  now  fallen  and  depraved,  and  lives  fo 
much  under  the  dominion  of  fenfe,  fuch  a  revelation 
of  terror  is  become  far  more  neceffary  to  check 
the  power  of  appetite,  and  break  the  force  of  tempta- 
rion.     Accordingly  a  fentence  the  moft  tremendous  is 


^i2  TheAbufeof  [Ser. 


xriL 


denounced  againft  every  tranfgreffor.     Do   you  alk 
where  it  is  recorded  ? 

Look  within  thee,  O  man,  and  read  it  there  ;  read 
it  in  the  trouble,  the  remorfe,  the  forebodings* of  thy 
own  conscience.  Why  are  you  uneafy  when  any 
thing  reminds  you  of  the  approach  of  Deity  ?  Whence 
has  ficknefs,  a  fudden  death,  an  opening  grave,  fuch 
power  to  alarm  you  ?  Why  are  you  unwilling  to  be 
alone,  and  why  do  you  require  a  fucceflion  of  bufmefs 
and  diverfion  to  maintain  your  tranquiUity  ?  Are  not 
thefe  things  more  frequently  your  refuge  than  your 
choice  ?  And  are  you  not  fearful  to  leave  any  hour 
unfilled  up,  left  a  faithful  monitor,  finding  you  difen- 
gaged,  fliould  afford  you  employment  ?  Why  are  you 
uneafy,  not  only  for  the  time,  but  for  weeks  and 
months  after  the  contradion  of  the  guilt  ?  Why  are 
you  uneafy,  not  only  when  you  are  difcovered,  but 
when  no  eye  fees  you  ?  Why  are  you  uneafy,  not  oAly 
when  you  haveexpofed  yourfelves  to  the  penalty  of  civ- 
il law,  but  when  you  have  committed  crimes  for  which 
you  are  amenable  to  no  earthly  tribunal  ?  What  judge, 
whatprifon  is  it  you  then  dread  ?  Why  do  you  not  ihake 
off  thefe  terrors  and  be  a  man  ?  Why  do  youfuffer  them 
to  follow  you  into  folitude  and  into  company  ?  Turn  and 
frown  them  back,  and  fuffer  your  peace  of  mind  to  be 
no  longer  difturbed.  Ah  !  it  is  in  vain  to  argue  againft  a 
truth  which  depends  not  only  on  reafoning  but  fenti- 
ment ;  and  to  annihilate  a  principle  interwoven  in  hu- 
man nature  by  the  finger  of  God.  Where  is  it  recorded  ? 

Examine  the  hiftory  of  mankind,  and  read  it  there. 
See  it  in  the  Expulfion  of  yonder  happy  Pair  from 
Paradife  ;  in  the  Flood  which  deftroyed  the  World  of 


Ser.  XVII.]  Dhi?te  Forbearance.  34^ 

the  ungodly  ;  in  the  Fire  and  Brimftone  which  con- 
fumed  the  cities  of  the  plain.  Go,  and  read  it  infcri- 
bed  on  the  Pillar  of  Salt,  and  engraven  on  the  arms 
rolled  to  the  fliore  of  the  Red  Sea.  View  it  in  the 
defolations  of  a  People  hated  and  fcattered,  once  the 
favourites  of  Heaven  ;  view  it  in  every  calamity,  in 
every  difeafe,  in  every  death.  Where  is  it  recorded  ? 
Open  the  Bible,  and  perufe  it  there.  There  you 
read  that  the  foul  that  finneth  it  Ihall  die,  There  the 
wrath  of  God  is  revealed  from  heaven  againft  all  un- 
righteoufnefs  and  ungodlinefs  of  men.  Sometimes 
it  is  expreffed  in  fimple  terms,  and  more  frequently 
in  figurative  language.  Sometimes  a  little  of  it  is  dif- 
tmdly  fpecified,  but  often  the  whole  is  left  in  dread- 
ful obfcurity.  Sometimes  we  fee  the  curfe  coming  to 
meet  the  fmner,  and  beginning  his  mifery  here  ;  but 
more-  generally  we  are  led  forward  to  eternity  ;  for 
the  prefent  is  only  a  ftate  of  trial,  the  future  is  a 
world  of  retribution  ;  here  we  only  fow,  there  we 
ihall  reap  ;  the  fentence  is  already  denounced,  but 
the  infliction  is  commonly  long  fufpended.  This  is  the 

II.  Divifion  of  our  fubjed.  Sentence  againft  an 
evil  work  is  not  speedilV  executed.  Here  how- 
ever we  wiih  to  obferve.  That  there  is  no  uncertaiji- 
ty  as  to  its  final  accomplifhment ;  it  is  taken  for  grant- 
ed that  it  will  be  executed.  "  God  is  not  a  man  that 
''  he  fhould  lie,  or  the  fon  of  man  that  he  Ihould  re- 
"  pent  :  hath  he  faid,  and  fhall  he  not  do  it  ?  or  hath 
"  he  fpoken,  and  ihall  he  not  make  it  good  ?"  "  Heav- 
"  en  and  earth  fhall  pafs  away,  but  my  word  fliall  not 
^^  pafs  away."  '  tt  may  be  alfo  remarked,  That  }ie 


*344  The  Ahufe  of  [Ser.  xvil. 

does  not  always  defer  the  execution  of  the  fentence. 
Men  have  periihed  even  in  their  crinues.  Witnefs  the 
deflrudion  of  Corah  and  his  company.  The  leprofy 
of  Gehazi.  The  death  of  Ananias  and  Sapphira. 
And  what  has  happened  to  one  may  befal  another. 

But  the  language  of  the  wife  man  agrees  with  the  gen- 
eral proceedings  of  the  Supreme  Being.    With  much 
long-fuffering    he  endures  the  provocations  of  the  un- 
godly, and  delays  from  day  to  day  and  from  year  to 
year  the  wrath  which  they  have  deferved.    He  is  flow 
to  anger,  and  punifhes  with  reluctance.     Judgment  is 
his  ftrange  work.     Patience  is  one  of  the  diftinguiih- 
ing  glories  of  his  charader.     It  is  often  afcribed  to 
him  in  Scripture  ;  and  the  exercife  of  it   appears  in 
numberlefs  and  undeniable  inftances.     The  old  world 
was  warned  an  hundred  and  twenty  years  before  the 
flood  came,  and  took  them  all  away.     Four  hundred 
years  He  fufFered  the  Amorites  to  fill  up  the  meafure 
of  their  iniquities.     Forty  years    long  was  he  grieved 
with  the  Jews  in  the  wildernefs.     If  we  take  the  hifto- 
ry  of  this  people  ages  after,  we  hear  the  God  of  Pa- 
tience in  language  the  moft  exquifitely  tender  faying, 
"  How  ihall  I  give  thee  up,  Ephraim  I  how  fhall  I  de- 
"  liver  thee,  O  Ifrael  ?  How  fliall  I  make  thee  as  ad- 
"  mah  ?  how  fhall  I  fet  thee  as  Zeboim  ?"  Mine  heart  is 
"  turned  within  me,  fny  repentings  are  kindled  togeth- 
"  er.'*     And  are  not  you,  are  not  all  of  you  exam- 
ples ?  Can  you  confider  the  time  of  your  provocation  ; 
the  number  of  your  offences  ;  the  aggravations  of  your 
iniquities  ;  and  not  fay  with  wonder  and  admiration, 
"  It  is  of  the  Lord's  mercies  that  we  are  not  confumed, 
"becaufehis  compaffions  fail  not,?"     Let  us  take 


Ser.  XVII. J  Divine  Forbearance.  345 

fome  particular  views  of  this  difpenfation,  that  we 
may  difcover  the  principles  from  which  it  fprings,  and 
the  purpofes  which  it  is  defigned  to  anfwer. 

We  are  obvioufly  intended  for  a  focial  ftate  ;  but 
the  intercourfe  we  are  required  to  maintain  with  our 
fellow-creatures  expofes  us  to  innumerable  provoca- 
tions and  offences  ;  and  the  effects  of  fudden  and  un- 
controuled  refentments  would  be  fatal  to  ourfelves  and 
others.     Hence,  we  are  commanded  to  be  "  flow  to 
"  wrath  ;'*  and  to  be  "patient  towards  all  men."  And 
in  this  forbearance  God  places  himfelfbeforeusas  our 
example.  He  teaches  us  a  divine  leiTon  of  meeknefs  and 
kindnefs  ;  and  calls  upon  us  to  cherifh  that  gentlenefs 
which  is  not  eafily  provoked,  and  to  reprefs  thofe  paf- 
fions  which  would  impel  us  to  revenge.     "  Therefore 
"  is  the   kingdom  of  heaven  likened  unto  a  certain 
"  king,  which  would  take  account  of  his  fervants. 
^^  And  when  he  had  begun  to  reckon,  one  was  brought 
"  unto  him  which  owed  him  ten  thoufand  talents  : 
"  but  forafmuch  as  he  had  not  to  pay,  his  lord  com- 
''  manded  him  to  be  fold,  and  his  wife  and  children; 
"  and  all  that  he  had,  and  payment  to  be  made.     The 
"  fervant,  therefore,  fell  down,  and  worfhipped  him, 
"  faying.  Lord,  have  patience  with  me,  and  I  wdll  pay 
"  thee  all.     Then  the  lord  of  that  fervant  was  moved 
"  with  compafTion,  and  loofed  him,  and  forgave  him 
"  the  debt.  But  the  fame  fervant  went  out,  and  found 
"  one  of  his  fellow-fervants,  which  owed  him  an  hun- 
"  dred  pence  ;  and  he   laid  hands  on  him,  and  took 
"  him  by  the  throat,  faying,  Pay  me  that  thou  oweft. 
"  And  his  fellow-fervant  fell  down  at  his  feet,  and  be- 
"  fought  him,  faying.  Have   patience  with  me,  and  I 
Uu 


34f6  The  Abufe  of  [Ser.  xvii. 

''  will  pay  thee  all.  And  he  would  not  ;  but  went 
"  and  cafl  him  into  prifon  till  he  fhould  pay  the  debt. 
"  So  when  his  fellow-fervants  faw  what  was  done,  they 
'^  were  very  forry,  and  came  and  told  unto  their  lord 
"  all  that  was  done.  Then  his  lord,  after  that  he  had 
"  called  him,  faid  unto  him,  O  thou  wicked  fervant, 
"  I  forgave  thee  all  that  debt,  becaufe  thou  defiredfl 
"  me  :  fhouldefl  not  thou  alfo  have  had  companion 
"  on  thy  fellow-fervant,  even  as  I  had  pity  on  thee  ? 
"  Aad  his  lord  was  wroth,  and  delivered  him  to  the 
"  tormentors,  till  he  fhould  pay  all  that  was  due  unto 
"  him.  So  likewife  fliall  my  heavenly  Father  do  al- 
"  fo  unto  you,  if  ye  from  your  hearts  forgive  not  eve- 
"  ry  one  his  brother  their  trefpaffes." 

If  the  commifTion  of  fm  were  always  immediately 
follovv^ed  with  the  punifhment  of  it,  this  world  would 
not  be  a  flate  of  probation ;  obedience  would  not  be 
voluntary  but  forced  ;  we  ihould  walk  not  by  faith 
but  by  fight ;  we  fnould  not  honour  God  by  our  confi- 
dence in  his  perfections  and  in  the  difpenfations  of 
his  Providence  ;  he  would  not  be  "  a  God  hiding 
*'  himfelf  ;"  his  "judgments"  would  not  be  "  a  great 
*'  deep  ;"  and  the  whole  nature  and  delign  of  religion 
would  be  fubverted. 

If  the  wrath  of  God  inftantly  cruihed  every  tranf- 
greffor,  he  would  be  the  deftroyer  rather  than  the 
governor  of  the  world.  To  deftroy,  is  comparatively 
eafy,  and  difcovers  little  perfection  ;  but  the  wifdom 
of  God  appears  in  reigning  over  the  extravagance  of 
the  world  ;  in  taking  into  his  plans  fuch  diverfities  and 
contradictions,  and  bending  every  thing  he  meets 
with,  however  adverie  to  his  own  purpofes  ;  in  bring- 


Ser.  XVII.]  Divine  Forbearance,  347 

ing  good  out  of  evil,  and  order  out  of  confufion  ;  in 
making  the  wJrath  of  man  to  praife  him.  It  is  alfo  wor- 
thy of  our  remark,  that  many  of  thofe  who  deferve  dc- 
ftrudion  are  ufeful  in  the  prefent  Hate  of  the  world  j 
they  are  able  to  promote  t  he  arts  and  fgiences  ;  and 
are  qualified  to  render   great  fer vices  to  a  country. 
Such  men  are  links  in  the  chain  of  providence,  and 
their  deftiny  fecures  them.     There  are  alfo  purpofes 
which  the  wicked  only  can  accomplifh.     God  calls 
the  Aflyrian,  The  rod  of  his  anger  and  the  ftaff  of  his 
indignation  ;  and  fays,  "  I  will  fend  him  againfl  an 
"  hypocritical  nation,  and  againfl  the  people  of  my 
^'  wrath  will  I  give  him  a  charge,  to  take  the  fpoil,  and 
"  to  take  the  prey,  and  to  tread  them  down  like  the 
"  mire  in  the  flreets."  When  he  had  fulfilled  the  de- 
figns  of  Heaven,  in  punifhing  fome  and  chaftifmg  oth- 
ers, he  was  laid  afide.     The  ungodly  by  their  contin- 
uance are  ufeful  to  the  righteous.  They  exercife  their 
patience,  call  forth  their   zeal,  and  wean  them  from 
the  prefent  world. 

Mankind  are  fo  varioufly  and  intimately  blended 
together,  that  it  is  fcarcely  poflible  to  ftrike  an  individ- 
ual only,  without  affe<S:ing  others.  Now  the  Judge 
of  all  the  earth  will  not  punifti  indifcriminately,  and 
deftroy  the  righteous  with  the  wicked.  He  would 
rather  fpare  athoufand  enemies,  than  injure  one  friend. 
If  ten  righteous  men  had  been  found  in  Sodom,  the 
place  would  have  been  preferved.  The  angel  did  not, 
yea  he  faid  he  could  not,  do  any  thing  till  Lot  was 
fafely  efcaped.  Why  were  not  the  meflcngers  fufFer- 
ed  to  eradicate  the  tares  ?  Becaufe  it  would  have  been 
doing  an  injuftice  to  them  ?  No  j  but  left  "  in  gath- 


^48  The  Ahufe  of  [Ser.  xvii. 

"  ering  up  the  tares,  they  Ihould  alfo  root  up  the  wheat 
"  with  them." 

But  above  all,  the  goodnefs  of  God  is  to  be  acknowl- 
edged in  this  difpenfation.  "  The  Lord  is  not  flack 
"  concerning  his  promife,  as  fome  men  count  flack- 
"  nefs  ;  but  is  long-fuiFering  to  us-ward,  not  willing 
"  that  any  Ihould  perifli,  but  that  all  fhould  come  to 
"  repentance.''  We  are  to  "  account  that  the  long- 
"  fufFering  of  our  Lord  is  falvation."  We  fee  this 
exemplified  in  Saul  of  Tarfus.  Had  he  in  his  way 
to  Damafcus,  been  fmitten  to  hell  when  he  wa^  ftruck 
to  the  ground,  he  had  never  •  obtained  mercy,  never 
have. been  a  Chriflian,  a  Preacher,  an  Apoftle.  While 
the  execution  of  the  criminal  is  ftill  fufpended,  a  par- 
don may  arrive  ;  while  life  continues,  there  is  a  pof- 
fibility  of  repentance.  "  I  will  give  him,"  fays  God, 
"  a  longer  period  ;  other  means  may  be  more  efFec- 
"  tual.  I  will  afford  him  a  feafon  of  recolledion  ; 
<'  he  may  come  to  himfelf.  I  will  leave  him  ;  thought- 
"  fulnefs  may  fucceed  levity  ;  difappointment  may 
^'  break  the  charm  which  now  fafcinates  him.  He 
<'  is  near  the  melancholy  confequences  of  his  perverfe- 
"  nefs  ;  then  he  will  know  what  an  evil  and  bitter 
"  thing  it  is  to  forfake  the  Lord.  At  fuch  a  time  he 
«  will  lofe  the  defire  of  his  eyes  with  a  ftroke,  and 
"  two  children  fhall  follow  their  mother  to  the  grave  ; 
"  then  he  will  enter  his  clofet,  and  fay,  And  now, 
"  Lord,  what  wait  I  for  ?  my  hope  is  even  and  only 
"in  Thee."  Here  Chriftians,  if  I  knew  your  hifto- 
ries,  perhaps  I  could  fay  to  one  of  you,  O  !  it  was 
well  you  died  not  before  a  change  in  your  affairs  oc- 
cafioned  your   removal   to  that   city  ;  for  there  you 


Ser.  XVII.]  Divine  Forbearance,  349 

"-^  heard  words  whereby  you  were  faved."  To  anoth- 
er. You  were  mercifully  fpared  till  Provldencebrought 
you  that  religious  Friend  ;  for  he ''guided  your  feet 
^'  into  the  path  of  peace."  1  o  a  third,  What  if  yo^ 
had  been  cut  off  in  your  fin  1  You  went  on  forwardly ; 
you  proceeded  from  evil  to  evil ;  a  change  appeared 
hopelefs  -,  but  by  and  by  you  began  to  be  in  want ; 
all  prodigal  as  you  were,  you  faid,  "  I  will  arife  and 
"  go  to  my  father  ;"  nor  was  it  too  late.  He  came 
forth  to  meet  you  ;  "  received  you  gracioufly 
*'  and  loved  you  freely."  "  Therefore  doth  the 
"  Lord  wait  that  he  may  be  gracious,  and  therefore 
*'  will  he  be  exalted,  that  he  may  have  tnercy  upon 
*'  you."  Such  is  the  defign  of  this  fufpenfion  ;  but, 
alas  !  "  let  favour  be  fhewed  to  the  wicked,  yet  will 
**  he  not  learn  righteoufnefs  ;"  and  Solomon  reminds 
us, 

III.  That  the  depravity  of  man  turns  divine  clemen- 
cy into  prefumption,  and  abufes  the  patience  which 
bears  with  him  to  purpofes  the  moft  vile.  "  Becaufe 
^'  fentence  againfl  an  evil   work  is  not  executed  fpee- 

"dily,  THEREFORE  THE  HEART  OF  THE  SONS  OF 
"  MEN  IS  FULLY  SET  IN  THEM  TO  DO  EVIL." 

In  this  mode  of  proceeding  there  is  fomething  fpe- 
cious.  Man  is  a  rational  creature,  and  is  obliged  to 
give  his  actions  a  colour  of  reafon.  What  he  cannot 
forbear,  he  will  endeavour  to  juilify  ;  what  he  cannot 
juftify,  he  will  extenuate  ;  what  he  cannot  extenuate, 
he  will  excufe  ;  and  unhappily  he  poffeffes  no  little  in- 
genuity in  deviling  excufes  to  authorize  the  paflions, 
or  to  keep  off  remorfe  and  alarm. 


S50  The  Abufeof  '  [Ser.  xvii. 

When  men  begin  a  wicked  courfe,  confcience  is  ten- 
der,  fcrupulous,  fearful.  They  are  foon  terrified, 
and  often  look  immediately  for  the  punifhment  they 
have  deferved  ;  but  it  does  not  arrive.  They  ven- 
ture again  ;  the  expectation  diminifhes.  After  many 
fucceffes  and  impunides  they  go  forward  carelefsly 
and  boldly.  What  they  once  approached  with  hefita- 
tioii,  nov/  grown  familiar,  ceafes  to  fhock.  What 
once  made  them  tremble,  is  now  ridiculed  as  a  trifle. 
Where  confcience  once  thundered,  it  is  now  fcarcely 
heard.  They  cannot  think  that  what  produces  no 
evil  confequences  can  be  fo  bad  as  they  once  appre- 
hended. They  infer  from  the  divine  indulgence,  ei- 
ther that  there  is  no  God,  or  no  Providence  j  either 
that  God  does  not  attend  to  thefe  things,  or  will  not 
punifh  them  ;  or  derive  from  his  lenity  fuch  views  of 
his  goodnefs  as  lead  them  to  conclude  that  it  has  no 
bounds.  There  is  a  difpofidon  in  the  mind  to  reafon 
from  the  paft  to  the  future.  Thus  becaufe  reprieved 
fo  often,  Pharoah  concluded  he  fhould  efcape  again  ; 
and  this  encouraged  him  to  renew  his  difobedience. 
And  thus  He  who  afligns  motives  and  gives  language 
to  actions,  has  faid,  "There  fhall  come  in  the  lafl  days 
"  fcoifers,  walking  after  their  own  lufts  and  faying, 
"  Where  is  the  promife  of  his  coming  ?  for  lince  the 
*'  fathers  fell  afleep  all  things  continue  as  they  were 
"  from  the  beginning  of  the  creation.*'  "  Thefe  things 
"  haft  thou  done,  and  I  kept  fdence  :  and  thouthought- 
"  eft  that  I  was  altogether  fuch  an  one  as  thyfelf.  He 
"  hath  faid  in  his  heart,  I  ftiall  not  be  moved  :  for  I 
"  ftiall  never  be  in  adverfity.'*  "  Wherefore  doth 
"  the  wicked  contemn  God  ?  He  hath  faid  in  his  heart, 


Ser.  xvn.3  Divine  Forbearance*  351 

''  Thou  wilt  not  require  it."  "  Becaufe  fentence  a- 
"  gainfl:  an  evil  work  is  not  executed  fpeedily, therefore 
"  the  heart  of  the  fons  of  men  is  fully  fet  in  them  to 
"  do  evil."  Nothing  is  more  common,  nothing  more 
vile,  nothing  more  fatal  than  this  perverfion. 

Firfl.  Solomon  does  not  draw  the  reflexion  from 
a  few  fmgle  inftances.  Nothing  is  more  common 
than  this  abufe.  Perhaps  many  of  you  are  examples 
of  it.  To  decide  this  I  afk,  Would  you  have  continu- 
ed in  your  finful  courfes  to  this  hour,  had  you  not  been 
perfuaded  that  God  would  bear  with  you  ?  Would 
you  now  perpetrate  another  crime,  if  you  fuppofed 
that  God  would  inftantly  dellroy  you  for  it  ?  Why 
then  it  is  the  long-fufFering  of  God,  that  encourages 
and  emboldens  you  to  go  forward,  and  you  are  evil 
becaufe  he  is  good.  ^ 

Secondly.  Nothing  can  be  more  vile  and  bafe  than 
this  abufe.  Clemency  affords  you  a  fhelter  from  the 
ftorm,  and  you  enter ;  and  then  wound  youV  kind 
Behefaftor,  and  wound  him  BECAUSE  he  had  pity  up- 
on you.  Had  you  the  lead  ingenuoufnefs,  you  could 
not  help  admiring  and  loving  and  ferving  fuch  a  Be- 
ing ;  but  you  infult  him  because  of  his  excellen- 
cies and  loving-kindnefles.  You  fm  becaufe  grace 
abounds,  and  choofe  to  appear  a  monft^r  in  a  garb 
of  ingratitude  blacker  than  hell. 

Thirdly.  Be  affured  nothing  will  be  more  fatal. 
-**  God  fhall  wound  the  head  of  his  enemies,  and  the 
*'  hairy  fcalp  of  fuch  an  one  as  goeth  on  still  in 
"  his  trefpafles."  Mercy  is  your  final  refource ;  and 
when  this  is  provoked,  to  what  can  you  turn  ?  If  a  fa- 
ther difown  you,  what  expectation  can  you  have  from 


352  The  Ahufe  of  [Ser.  xvii:. 

an  incenfed  adverfary  ?  God  is  in  this  cafe  peculiarly 
concerned  to  fhew  his  difpleafure.  He  defigned  this 
long-fuffering  to  anfwer  other  purpofes ;  and  fhall  he 
be  over-ruled  and  mocked  ?  No  ;  he  will  not  lofe 
the  honour  of  his  patience,  though  you  may  lofe  the 
advantage.  If  it  be  not  glorified  in  your  falvation,  it 
will  in  your  defi:ru£lion.  Wrath  lofes  nothing  by 
ileeping  ;  it  grows  freftier  by  repofe.  The  longer  the 
(tone  be  in  defcending,  the  heavier  it  falls.  Long 
preparation  indicates  the  more  dreadful  execution. 

Whoever  may  hope  for  audience  in  the  day  of  vifi- 
tation,  you  cannot  expect  it.  "  W^hen  your  fear  com- 
*'  eth  as  defolation,  and  your  deftruction  cometh  as  a 
"  whirlwind ;  when  diftrefs  and  anguifh  cometh  upon 
^'  you,  then  (hall  they  call  upon  me,  but  I  will  not 
"  anfwer  ;  they  fhall  feek  me  early,  but  they  fhaU  not 
"  find  me  ;  for  that  they  hated  knowledge,  and  did 
*'  not  choofe  the  fear  of  the  Lord  :  they  would  none 
*^  of  my  counfel,  they  defpifed  all  my  reproof.  There- 
"  fore  fhall  they  eat  of  their  own  ways  and  be  filled 
'^  with  their  own  devices." 

Whoever  may  hope  to  come  off  with  a  lighter  doom, 
you  cannot  expe6l  it.  Thy  reckoning  is  increafed  by 
delay  ;  thou  "  defpifefl  the  riches  of  his  goodnefs  and 
•'  forbearance  and  long-fufFering  ;  not  knowing  that 
"  the  goodnefs  of  God  leadeth  thee  to  repentance  : 
"  but  after  thy  hardnefs  and  impenitent  heart,  treaf- 
"  urefl  up  unto  thyfclf  wrath  againfl  the  day  of  wrath, 
*'  and  revelation  of  the  righteous  judgment  of  God.'* 
"  But  and  if  that  fervant  fay  in  his  heart,  my  Lord  de- 
*'  layeth  his  coming  ;  and  fhall  begin  to  beat  the  men 
^^  fervants  and  maidens,  and  to  eat  and  drink  and  to 


Ser.  XVII.]         Divine  Forbearance,  353 

^'  be  drunken  ;  the  Lord  of  that  fervant  will  eome  in 
"  a  day  when  he  looketh  not  for  him,  and  in  an  hour 
"  when  he  is  not  aware  :  and  will  cut  him  in  funder, 
^'  and  will  appoint  him  his  portion  with  the  unbe- 
*'  lievers." 

Whoever  may  hope  to  be  apprized  of  his  danger, 
furely  you  cannot  expedt  it.  "  He  that  being  often 
"  reproved  hardeneth  his  neck,  fhall  fuddenly  be  de- 
^'  ftroyed,  and  that  without  remedy."  "  For  when 
^' they  fhall  fay  Peace  and  fafety  ;  then  fudden  de- 
*'  ftruction  cometh  upon  them  as  travail  upon. a  woman 
^*^  with  child  ;  and  they  fhall  not  efcape." 

And  do  you  promife  yourfelf  exemption  always  ? 
Even  the  patience  of  the  vine^dreffer  has  an  end  ;  he 
only  prayed  for  another  year  ;  and  perhaps  this  was 
more  than  eleven  months  ago.  Are  you  fure  that  he 
who  waited  to-day,  will  wait  to-morrow  alfo  ?  Having 
iiood  fo  long  knocking,  will  he  never  depart  ?  May 
he  not  withdraw  this  very  evening,  faying,  *'  O  that 
"  thou  hadft  known  in  this  thy  day  the  things  which 
**  belong  to  thy  peace,  but  no\v  they  are  hid  from 
^^  thine  eyes.'^ 

But  at  prefent  this  is  not  your  cafe.  Your  harvefl 
is  not  yet  pafl,  your  fummer  is  not  yet  ended.  The 
lives  of  fome  of  you  are  fpared  even  to  old  age.  Gray 
hairs  are  here  and  there  upon  you  ;  and  each  of  them 
proclaims  the  patience  of  God.  You  are  in  his  Houfe, 
and  before  his  Throne,  and  capable  of  hearing  his 
Word.  He  has  feen  all  your  fm,  and  abhorred  all. 
He  has  had  you  completely  in  his  power  ;  he  could 
have  frowned  you  into  perdition.  He  has  guarded 
you  from  accidents,  and  raifed  you  up  from  beds  of 
Ww 


554  TheAbufeof^hc.      [Ser.  xvii^ 

languifhing.  How  many,  once  your  companions  in 
folly  and  fm,  have  been  removed !  where  are  they 
now  ?  O  let  this  goodnefs  encourage  you,  not  to  fm 
but  to  pray.  Approach  and  kneel  before  him.  "  O 
*'  thou,  who  haft  given  me  fpace,  give  me  alfo  grace 
*'  to  repent.  I  am  now  fenfible  of  my  guilt,  and  of 
''  thy  goodnefs.  I  now  know  what  mifery  I  have  de- 
^'  ferved,  and  w^hat  a  bleifednefs  thy  mercy  is  ready  to 
"  beftow.  I  am  filled  with  forrow  and  ftiame  and 
*'  felf-abhorrence,  to  think  that  I  have  fo  long  tranf- 
*'  grefled  thy  Law,  and  defpifed  thy  Gofpel ;  provo- 
*'  ked  thy  juftice,  and  contemned  thy  grace.  If  after 
"  all  thou  wilt  be  favourable  to  fuch  an  ungrateful 
''  wretch,  and  accept  the  remains  of  a  fmful  life,  I 
*'  here  devote  all  I  am,  and  all  I  have  to  thee.  Thee 
''  I  will  love  and  obey.  Adieu,  my  vain  and  foolifli 
*'  defires ;  my  degrading  lufts,  my  unprofitable  pur- 
*'  fuits — ^Pardon — Heaven — is  even  now  attainable, 
*'  and  I  am  following  after  it.  O  my  God  !  enable 
*'  me  to  run  and  not  be  weary,  and  to  walk  and  not 
*'  faint."  May  God  infpire  you  with  thefe  fentiments. 
To  him  be  glory  and  dominion  for  ever  and  even 
Amen. 


SERMON       XVIIL 


ASSURANCE, 


1  John  iii.   10. 


hi  tins  the  children  of  God  are  manifejl,  and  the  children 
of  the  devil  :  whofoever  doeth  not  righteoufnefs  is  not 
of  God,  ?ieither  he  that  loveth  not  his  brother. 

My  Brethren,  When  God   would  ad- 
monifh  and  encourage  Jeremiah   in  the  difcharge  of 
his  office,  he  faid,  "  If  thou  take  forth  the  precious 
"  from  the  vile,  thou  fhalt  be  as  my  mouth."     This 
addrefs  determines  the  duty  of  every  Preacher,  who 
would  "make  full  proof  of  his   miniftry."     It  re- 
quires him  to  attend   peculiarly  to   the  flates  of  his 
hearers  ;  to  delineate  charader  ;  to  bring   forward 
frequently  and  boldly  the  difference  between  the  righ^ 
teous  and  the  wicked  ;  and  to  apply  with  confidence 
andwifdom  the   threatenings   and  promifes  of  the 
Scripture,  for  the  convidion  of  the  fmner,  and  the  con- 
folation  of  the  godly. 

In  this  manner  oiir  Apoflle  ftudied  to  fhew  himfelf 
approved  unto  God,  "  a  workman  that  needed  not  to 
«  be  afhamed,   rightly   dividing  the  word  of  truth." 


5S6  Ajfurayice,  [Ser.  xviii. 

"  In  this  the  children  of  God  are  manifefl,  and  the 
"  children  of  the  devil  :  whofoever  doeth  not  righ- 
"  teoufnefs  is  not  of  God,  neither  he  that  loveth  not 
"  his  brother/' 

Of  the  perfons  here  mentioned  we  fhall  confider 
three  things.  L  The  charader  by  which  they  are 
defcribed.  II.  The  manner  in  which  they  are  dif- 
covered.  III.  The  marks  by  which  they  are  diftin^ 
guifhed. 

Men  and  Brethren  !  While  I  am  endeavouring  \o 
explain  and  improve  a  fubje6l  fo  important,  let  me  en- 
treat you  to  employ  your  minds,  not  in  determining 
the  condition  of  others,  but  in  judging  your  own  : 
*'  let  every  man  prove  his  own  work,  and  then  fhall 
"  he  have  rejoicing  in  himfelf  alone  and  not  in  anoth- 
"  er  :  for  every  man  fhall  bear  his  own  burden." 

I.  The  perfons  oppofed  are  The  children  o-f 
God,  and  the  children  of  the  devil.  To 
fuppofe  that  there  are  no  fuch  charafters,  would  be  a 
reflexion  upon  the  wifdom  of  the  infpired  writer  in 
making  the  comparifon.  But  let  us  confider  the  mean- 
ing and  importance  of  the  titles.  "  The  children  of 
"  God,  and  the  children  of  the  devil,"  mean  good 
and  bad  men.  It  is  common  in  the  Scripture  to  call 
perfons  diftinguifhed  by  any  quality  or  acquifition, 
the  children  of  thofe  from  whom  it  was  originally  de- 
rived, or  by  whom  it  was  pre-eminently  poffeffed. 
Thus  we  read  in  the  Book  of  Genefis,  that "  Jabal  was 
"  the  Father  of  fuch  as  dwell  in  tents,  and  of  fuch 
"  as  have  cattle  :  and  that  Jubal  was  the  Father  of 
"  all  fuch  as  handle  the  harp  and  the  organ."     And 


8er.  xvin;3  AJfuraHce.  35'7 

thus  they  who  have  the  faith  and  do  the  wdrks  of  A- 
braham,  are  called  the  Children  of  Abraham.  The 
devil  is  the  introducer  of  evil  ;  the  wicked  morally 
proceed  from  him  ;  partake  of  his  depravity  ;  refem- 
ble  him  ;  are  proud  like  him,  are  liars  like  him,  and 
fo  of  the  reft.  Hence,  fays  our  Apoftle,  "  He  that 
"  committeth  fm  is  of  the  devil,  for  the  devil  fmneth 
"  from  the  beginning."  And  hence  our  Lord  fays 
to  the  Jews,  who  were  endeavouring  to  accufe  and 
deftroy  him,  "  Ye  are  of  your  father  the  devil,  and 
"  the  lufts  of  your  father  you  will  do.  He  was  ^ 
^^  murderer  from  the  beginning,  and  abode  not  in  the 
''  truth,  becaufe  there  is  no  truth  in  him.  When  he 
"  fpeaketh  a  lie,  he  fpeaketh  of  his  own  :  for  he  is  a 
*'  liar,  and  the  father  of  it."  God  is  the  author  of 
all  goodnefs  ;  and  Chriftians  are  faid  to  be  "  born  of 
"  Him  ;"  to  be  "  partakers  of  the  divine  nature  ;" 
to  be  "  followers  of  him  as  dear  children."  They 
admire  his  excellencies,  and  imitate  his  perfedions. 
Is  he  a  God  of  Truth  ?  They  walk  in  the  truth.  Is 
he  holy  ?  They  are  holy.  Is  he  merciful  ?  They 
are  merciful.  And  thus  they  are  "  the  children  of 
"  their  Father  which  is  in  heaven  :  for  he  maketh  his 
"  fun  to  rife  on  the  evil  and  on  the  good,  and  fendeth 
"  rain  on  the  juft  and  on  the  unjuft."  The  fmner 
makes  the  devil  his  model,  and  every  degree  of  tranf- 
greffion  adds  to  the  likenefs.  The  believer  afpires 
after  conformity  to  the  higheft  of  all  examples  ;  and 
as  he  grows  in  grace,  he  is  "  changed  into  the  fame 
"  image  from  glory  to  glory,  even  as  by  the  Spirit  of 
"the  Lord." 

Thefe  are  the  perfons  here  defcribed  by  the  charac- 


858  Affurance.  [Ser.  xviii; 

ters  of"  the  children  of  God,  and  the  children  of  the 
^^  devil.'*  This  divifion  is  the  moft:  general  and  uni- 
verfal.  It  extends  to  all  mankind  ;  and  by  a  claffili- 
cation  the  moft  fimple,  reduces  the  innumerable  diver- 
fities  of  the  human  race  into  two  orders..  It  enters 
this  houfe,  and  arranges  this  aflembly  ;  it  iind^  no  in- 
dividual in  a  ftate  of  neutrality  ;  it  inftantly  blends 
each  of  you  with  thofe  children  of  wrath,  or  with  thefe 
heirs  of  glory. 

It  is  alfo  a  divifion  the  moft  feriotis  and  eventful. 
It  overlooks  every  thing  adventitious,  and  confiders 
only  character.  It  paifes  by  the  diftinftions  of  fpeech, 
complexion,  rank  ;  and  regards  the  foul  and  eternity. 
It  views  even  the  diverfities  which  arife  from  the  en- 
dowments of  nature,  and  the  gifts  of  Providence,  as 
nothing  compared  with  thofe  which  fpring  from  faith 
and  infidelity,  holinefs  and  fin.  How  foon  will  the 
difference  between  the  learned  and  illiterate,  tyrants 
and  flaves,  poor  and  rich  be  aboliftied  !  Death  levels 
them  all,  and  fends  them  into  the  world  of  fpirits,  not 
as  lords  or  vaffals  ;  not  faying,  this  came  from  a  m.an- 
fion,  and  this  from  a  cottage.  He  feparates  by  a  more 
unchangeable  rule  of  difcrimination.  This  was  a  true 
worfhipper  of  God  on  earth,  let  him  enter  the  temple 
above  ;  this  made  the  wicked  his  choice  and  his  com- 
panions, let  him  be  led  forth  with  the  workers  of  ini- 
quity. Death  decides  the  importance  of  every  claim. 
Your  true  greatnefs  is  your  final ;  and  thofe  diftinc- 
tions  are  alone  worthy  of  your  regard,  which,  being 
internal  and  fpiritual,  will  adhere  to  you  when  you 
leave  every  thing  elfc  behind,  and  which  will  remain 
with  you  for  ever. 


3er.  xviii.j  AJurance.  359 

Let  us  confi'der  farther  what  refults  from  thefe  rela- 
tions. According  as  you  arc  "  the  children  of  God, 
"  or  the  children  of  the  devil,"  you  are  crowned  with 
honour,  or  covered  with  difgrace.  How  did  David 
prize  an  alliance  which  made  him  fon-in-law  to  the 
King  !  How  vain  are  the  people  of  their  lineage  and 
extraction  !  But  to  be  "  fons  and  daughters  of  the 
"Lord  Almighty,* 'confers  fubftantial  dignity,  unfading 
honour,  in  comparifon  with  which  all  the  glory  deri* 
ved  from  fecular  nobility  vanifhes  into  fmoke.  Upon 
this  principle,  what  infamy  attaches  to  the  fmner,  who 
has  for  his  father  the  devil,  a  rebel,  a  traitor,  who  for- 
feited his  inheritance,  and  is  bound  in  chains  of  dark- 
nefs,  a  murderer,  the  mofl  accurfed  being  in  the  uni- 
verfe !  And  what  renders  him  more  worthy  of  re- 
proach, and  draws  from  us  execration  where  other- 
wife  w^e  fhould  rather  fhew  pity,  is,  that  this  is  all  his 
choice,  that  he  is  not  afhamed  to  acknov^ledge  the  re- 
lation ;  every  time  he  fms,  he  calls  him  Father  ;  ev- 
ery time  he  fwears,  ilanders,  takes  revenge,  ob- 
ferve,  fays  he,  my  pedigree,  and  behold  the  example  I 
copy. 

Upon  thefe  conneiJtions  innumerable  privileges  or 
evils  depend.  Are  you  the  children  of  God  ?  Heav* 
en  is  your  home  ;  it  is  your  Father's  houfe,  where  are 
many  manfions.  He  has  in  referve  for  you  an  inher- 
itance incorruptible  and  undefiled,  and  that  fadeth  not 
away.  And  here  you  Ihall  want  "  no  good  thing." 
"  Your  heavenly  Father  knoweth  what  things  ye  have 
"  need  of  before  you  aik  him."  Have  you  alliidions  ? 
He  will  pity  you  "  as  a  Father  pideth  his  children." 
Have  you  infirmities  ?  He  will  fpare  you   "  as  a  man 


860  AJJurance.  [Ser.  xviii, 

"  fpareth  his  ownfon  thatferveth  him."  Are  you  to 
be  prepared  for  a  "  high  calling  ?"  You  fhall "  be  all 
"  taught  of  the  Lord."  Do  you  require  care  and  at- 
tention ?  The  angels  fhall  be  your  guardians  :  *'  are 
''  they  not  all  miniftering  fpirits,  fent  forth  to  minifter 
*'  for  them  who  fhall  be  the  heirs  of  falvation  ?*'  But, 
my  dear  Hearers,  I  leave  you  to  fill  up  the  remaining 
article,  and  to  think  of  the  children  of  the  wicked  one. 
I  leave  you  to  refled  upon  the  miferies  they  endure 
from  their  perplexities,  their  fears,  their  pafTions,  and 
their  purfuits  in  Ufe.  I  leave  you  to  look  forward  to 
the  horrors  which  will  devour  them  in  a  dying  hour  ; 
to  follow  them  home,  and  to  contemplate  their  por- 
tion "  WITH  THE  DEVIL  AND  HIS  ANGELS."      ^'  The 

*'  WAY  of  tranfgrefTors  is  hard."  ^^  The  end  of 
"  thefe  things  is  death."  It  is  therefore  above  all 
things  neceffary  for  you  to  know  in  which  of  thefe 
clafTes  you  rank  ;  and  we  are  going  to  fhew, 

II.  The  pofTibility  of  afcertaining  this.  The  chil. 
dren  of  God,  and  the  children  of  the  devil  are  mani- 
fest. Obferve,  it  is  not  fpoken  of  as  a  future,  but  as 
a  prefent  difcovery  ;  they  are  manifefl.  There  is 
indeed  a  period  of  feparation  approaching,  when  thofe 
who  are  now  blended  fliall  be  detached  from  each 
other,  and  mingle  no  more.  It  is  called  "the  man- 
"  ifeflation  of  the  fons  of  God."  "  Every  man's 
"  work  fhall  be  made  manifefl,  for  the  day  fhall  de- 
"  clare  it."  This  "  will  bring  to  light  the  hidden 
"  things  of  darknefs,  and  make  manifefl  the  counfels 
"  of  the  hearts,  and  then  fhall  every  man  have  praife 
'f  of  God."     "  And  then  fhall  ye  return  and  difcera 


Ser.  XVIII.]  AJfiirance,  361 

*'  between  the  righteous  and  the  wicked,  between  him 
^'  that  ferveth  God  and  him  that  ferveth  him  not." 
But  even  now  they  are  to  be  difcovered,  though 
not  fufficiently  and  perfedly  known.  They  "  are 
*'  manifeft."     You  afk.  To  whom  ? 

Firfl.  They  are  manifeft  to  God.  It  is  impoflible 
to  impofe  upon  him  ;  he  "  is  not  mocked."  "  His 
''  eyes  are  in  every  place,  behokling  the  evil  and 
*'  the  good."  He  "  knoweth  them  that  are  his  ^" 
*'  and  he  knoweth  them  that  are  not  his  ;  "  nei- 
"  ther  is  there  any  creature  that  is  not  manifeft  in 
*'  his  fight  :  but  all  things  are  naked  and  open  unto 
*'  the  eyes  of  him  with  whom  we  have  to  do." 

Secondly.     They  are  manifefl  to  others.    The  tree 
is  known  by  its   fruit.     "  A  good  man  out  of  t'he 
*^  good  treafure  of   his  heart  bringeth  forth  good 
''  things,  and   an  evil  man  out  of  the  evil  treafure 
*'  of  his  heart  bringeth  forth  evil  things."     The  par- 
takers of  Divine  Grace  are  defigned  to  be  diflinguifh- 
ed  from  others  ;  they  are  to  appear  religious,  as  well 
as  be  fo  ;  they  are  to  hold  forth  the  word  of  life  ; 
to  reprove  and  convince  others  ;  their  light  is  to  "fhine 
*'  before  men,  that  they  may  fee  their  good  works, 
*'  and  glorify  their   father  who  is  in  heaven."    And 
furely  there  muft  be  an  obfervable  difference  between 
them  and  others.     It  is  unreafonable  to  fuppofe  that 
perfons  whofe  principles  and  aims  and  rules  of  adion, 
are  not  only  fo  widely  different,  but  fo  completely  op* 
pofite,  can  be  undiftinguiihingly  confounded  togeth- 
er.     The  difference  is  not  indeed  fo  confpicuous  as  it 
ought  to  be,  but  this  arifes  from  the  imperfect  degree 
of  their  religion ;  for  when  they  live  as  they  oughtj^ 
X  X 


S625  AJfurance.  [Ser.  xvid, 

"  they  declare  plainly  that  they  feek  a  country  ;" 
*«they  are  manifestly  the  epiilles  of  JefusChrill, 
"  known  and  read  of  all  men.'' 

Thirdly.  They  are  manifefl  to  themfelves.  It  will 
readily  be  acknowledged  that  it  is  not  poflible  for  a 
man  to  be  wicked  without  knowing  it.  He  cannot 
live  in  the  pradice  of  fm,  and  in  the  oiniflion  of  the 
various  duties  of  religion  ;  he  cannot  love  the  one 
and  hate  the  other,  and  not  be  confcious  of  it.  But 
is  the  fame  true  of  a  good  man  ?  In  reply  to  this, 
fufFer  me  to  aik  two  things.  Firft.  Is  it  not  necef- 
fary  for  him  to  be  able  to  know  his  character  ?  If 
promifes  are  made  to  a  religious  flate,  how  can  he 
claim  thefe  promifes  unlefs  he  can  determine  that  he  is 
in  this  ftate  ?  If  privileges  are  fufpended  upon  duty, 
how  can  he  rejoice  in  thefe  privileges,  unlefs  he  can 
determine  that  he  has  performed  this  duty  ?  Secondly. 
What  is  religion  ?  An  unintelligible  myftery ,  a  charm,, 
an  operation  which  pafles  upon  us  and  leaves  no  trace 
behind  ?  Is  it  not  the  mofl  ferious  and  impreflive  con- 
cern  in  which  we  were  ever  engaged  ?  Does  it  not  ex- 
cite fears  and  hopes,  joys  and  forrows,  far  fuperior  to 
thofe  which  can  arife  from  any  other  fource  ?  Does 
it  not  involve  us  in  a  fucceffion  of  difficulties,  oppofi- 
tions,  and  warfare  ?  Is  it  not  a  general  and  continued 
courfe  of  action  ?  The  bufmefs  of  life,  to  which  we 
endeavour  to  render  every  thing  elfe  fubordinate  and 
fubfervient  ?  Our  prevailing  aim  ?  our  chief  care  ? 
And  is  this  incapable  of  being  known  ?  But  thefe  are 
the  views  which  you  Ihould  take  of  religion,  and  by 
thefe  your  condition  is  to  be  tried  ;  which  brings  us? 


Ser.  xviii.J  AJfurance.  ^^^ 

Iir.  To  confider  the  marks  of  distinction  be- 
tween thefe  charaQers.  "  In  this  the  children  of 
"  God  are  manifeft,  and  the  children  of  the  devil." 

In  what  ?  Not  in  temporal  fuccefs.  This  is  given  or 
withheld  too  indifcriminately  to  allow  of  our  knowing 
love  or  hatred.  In  this  "  all  things  come  alike  to  all : 
"  there  is  one  event  to  the  righteous  and  to  the  wick- 
^^  ed.  As  is  the  good  fo  is  the  (inner,  and  he  that 
*^  fweareth  as  he  that  feareth  an  oath." 

In  what  ?  Not  in  religious  profeflion.  Judas  and 
Demas  were  both  vilible  members  of  the  church  of 
God.  There  have  always  been  many  who  had  a 
name  to  live  while  they  w^re  dead  ;  and  aflumed  a 
form  of  godlinefs  while  they  denied  the  power  thereof. 
In  our  day  all  this  is  too  cheap  to  be  valuable  ;  too 
Common  to  be  diftinguifhing. 

In  what  ?  Not  in  talking  ;  not  in  controverfy  ;  not 
in  a  found  creed  ;  not  in  the  pronunciation  of  the 
Shibboleths  of  a  particular  party,  Hov/  few  in  anfwer- 
ing  this  queftion  would  have  adduced  the  practice 

OF  RIGHTEOUSNESS,  AND  THE    EXERCISE  OF  LOVE  ! 

But  fuch  is  the  diftindion  of  our  Apoille.  In  this  the 
children  of  God  are  manifeft,  and  the  children  of  the 
devil  ;  he  that  doeth  not  righteousness  is  not 
of  God,  neither  he  that  loveth  not  his  brother. 
And  here  we  may  obferve,  Firft.  The  manner  in 
which  the  fubjedt  is  expreifed.  It  is  held  forth  neg- 
atively ;  nor  is  this  without  defign.  It  reminds 
us  that  omiffions  decide  the  chara6l:er  even  where  there 
is  no  pofitive  vice.  It  is  the  reprefentation  of  the  un- 
godly "  that  he  hath  left  off  to  be  wife  and  to  diO 
"  good."      The  «  unprofitable"  fervant   is  called  a 


^^4i  Ajfurance,  [Ser.  xviii* 

"  wicked"  one  ;  and  condemned,  not  becaufe  he  a- 
bufed  his  talent,  but  becaufe  he  "  hid  it  in  a  napkin.'* 
And  "  every  tree  that  bringeth  not  forth  good 
^^  FRUIT  is  hewn  down  and  caft  into  the  fire  :  he  that 
*'  doeth  NOT  righteoufnefs  is  not  of  God,  neither  he 
"  that  loveth  not  his  brother." 

Secondly.  The  union  of  thefe  excellencies  is 
worthy  of  our  notice.  We  commonly  fee  them  com- 
bined in  the  Scripture.  It  is  faid  of  a  good  man, 
*'  He  is  gracious  andfull  of  compafrion,and  righteous." 
*'  He  hath  difperfed,  he  hath  given  to  the  poor ;  his 
*'  righteoufnefs  endureth  for  ever."  It  is  faid  alfo, 
that  "  Pure  and  undefiled  religion  before  God  and 
*'  the  Father  is  this,  to  vifit  the  fatherlefs  and  wid- 
*'  ows  in  their  afflidion,  and  to  keep  himfelf  unfpot- 
*'  ted  from  the  world."  And  this  enables  us  to  re(5li- 
fy  the  miftake  ofthofe  who  are  always  endeavouring 
to  feparate  what  God  has  joined  together.  Some 
place  their  religion  entirely  in  charity,  and  in  one 
equivocal  exercife  of  it  ;  for  all  they  mean  by  chari- 
ty is  alms-giving,  and  "  this  covers  a  multitude  of 
*'  fins."  And  fome  trufl  in  themfelves  that  they  are 
righteous  and  defpife  others,  who  never  feem  to  have 
read  that  "  the  end  of  the  commandment  is  charity 
*•  out  of  a  pure  heart  and  a  good  confcience  and  faith 
<*  unfeigned  ;"  that  "  charity  is  the  bond  of  perfed- 
*'  nefs  ;"  that  "  by  this  fliall  all  men  know  that  we 
"  are  his  difciples  if  we  love  one  another." 

Thirdly.  From  thefe  arifes  a  criterion,  by 
which  we  are  to  judge  of  the  reality  and  genuinenefs 
of  religion.  Not  that  thefe  are  the  only  marks  which 
we  are  to  employ  ;  there  are  many  other  evidences 


Ser.  XVIII.]  AJfurance,  S65 

in  the  Scriptures,  and  fome  of  them  of  a  more  exper- 
imental kind,  which  we  dare  not  depreciate  ;  but  all 
the  reft  will  be  vain  and  delufive  if  unaccompanied 
with  this  righteoufnefs  and  this  love.  Thefe  are  the 
never-failing  confequences  of  Divine  Grace.  Thefe 
enter  deeply  into  the  charader.  Thefe  are  indifpen- 
fable.  By  thefe  we  (hall  be  tried  hereafter  ;  by  thefe 
we  Ihould  form  our  judgment  here.  The  judge  him- 
felf  propofes  this  rule.  "  In  this  the  children  of  God 
*'  are  manifeft,  and  the  children  of  the  devil  :  he  that 
^^  doeth  not  righteoufnefs  is  not  of  God,  neither  he 
^'  that  loveth  not  his  brother.'* 

Let  me  conclude  by  calling  upon  you  to  think  of 
this,  in  forming  a  judgment  of  others.  It  is  a  feri- 
ous  thing  to  deprive  a  fellow-creature  of  religion,  and 
to  exclude  him  from  eternal  life  ;  and  what  authority 
have  you  for  doing  fo,  if  his  life  be  exemplary,  and 
righteoufnefs  and  charity  blend  and  prevail  in  his  char- 
after  ?  You  fay,  perhaps,  a  man  may  appear  to  pof- 
fefs  thefe  things  when  he  is  a  ftranger  to  the  reality, 
or  his  pradice  may  flow  from  no  inward  or  gracious 
principle.  We  allow  this  ;  and  it  becomes  fuch  a 
perfon  to  examine  himfelf,  to  fee  whether  his  heart 
be  right  with  God,  and  whether  his  views  and  his  dif- 
pofitions  be  fuch  as  the  Gofpel  requires  ;  but  when  I 
form  a  judgment  concerning  him,  the  cafe  is  material- 
ly altered  ;  I  have  nothing  to  do  with  his  motives  ;  I 
cannot  fearch  his  heart  ;  his  life  and  converfation  on- 
ly fall  under  my  cognizance,  and  thefe  are  my  rules, 
*'  by  their  fruits  ye  fliall  know  them."  When  will  this 
neceflary  difference  influence  the  opinions  of  individu- 
als ?  When  will  it  be  regarded  by  our  churches  in  the 


36&  AJfurante,  [Ser.  xviii. 

admillion  of  members  to  communion  ?  When  we  find 
nothing  obje6lionable  in  a  candidate^who  tells  us  to  keep 
him  back  till  we  find  fomething  fatisfa£lory  ?  "  In  this 
^'  the  children  of  God  are  manifefl:,  and  the  children 
^^  of  the  devil  :  he  that  doeth  not  righteoufnelr.  is  not 
*^  of  God,  neither  he  that  loveth  not  his  brother.'* 

Above  all,  do  not  forget  this  in  judging  yourselves. 
Iprefume  you  wifn  to  know  your  fpiritual  condition, 
and  that  you  are  not  willing  to  leave  your  eternal  fal- 
vation  to  a  mere  peradventurc: — ^Perhaps,  I  fhall  be 
faved  ;  perhaps,  I  fhall  be  loft  ! !  "  Wherefore,  Breth- 
"  ren,  give  all  diligence  to  make  your  calling  and  elec- 
*'  tion  fure."  But  beware  how  you  proceed  in  the 
inquiry.  Remember  that  there  are  marks  and  evi- 
dences which  cannot  lead  you  to  a  certain  and  fafe 
conclufion.  Do  not  place  your  confidence  in  fpecu- 
lative  opinions  ;  be  not  influenced  by  particular  feel- 
ings, which  having  much  of  animal  nature  in  them, 
may  fometimes  elevate  and  fometimes  deprefs  you 
while  your  ftate  is  the  fame  ;  do  not  wait  for  fudden 
impreffions,  and  vifionary  fuggeftions  ;  but  remember 
that  the  witnefs  and  the  feal  of  the  fpirit  are  his  work 
and  influences  ;  "  hereby  we  know  that  we  dwell  in 
"  him  and  he  in  us,  becaufe  he  hath  given  us  of  his 
"  Spirit ;"  "if  any  man  have  not  the  Spirit  of  Chrift, 
"  he  is  none  of  his." 

Here  then  lay  the  ftrefs.  Try  yours  by  your  pre- 
vailing difpofitions,  and  the  tenour  of  your  lives.  Ma- 
ny I  know  deride  fuch  a  ftandard  ;  it  is  legal.  They 
derive  their  aflurance  from  fome  other  fource  ;  efpe- 
cially  from  "  a  direct  ad  of  faith  ;"  or  in  other  words, 
from  a  perfuafion  into  w^hich  they  work  themfelves^ 


Ser.  xviii.j  Ajfurance.  iei 

without  being  able  to  affign  any  reafon  whatever  to 
juftify  it,  fave  the  confcioiifnefs  itfelf.  They  not  only 
reject  good  works  like  others  as  caufes  of  falvation, 
but  they  rejed  them  even  as  evidences  too.  They 
are  not  fatisfied  like  others  to  exclude  them  from  their 
juftification  ;  they  exclude  them  even  from  their  fane- 
tification  too,  which  with  them  means  only  a  relative 
change.  May  you  be  preferved,  my  dear  Brethren, 
from  this  dreadful  perverfion  of  "  ungodly  men,  v/ho 
"  turn  the  grace  of  God  into  lafcivioufnefs."  Remem- 
ber nothing  can  be  fo  awful  as  final  deception  ;  and 
nothing  can  more  certainly  expofe  you  to  it,  than  im- 
agining yourfelves  the  favourites  of  Heaven,  while  you 
are  ftrangers  to  the  renewing  power  of  divine  Grace, 
and  your  tempers  and  lives  are  under  none  of  the 
PURIFYING  and  AFPECTioNATE  influences  of  the 
Gofpel.  "  The  fecret  of  the  Lord  is  with  them  that 
"  FEAR  him/^  "  The  meek  will  he  guide  in  judgment,. 
"  and  the  meek  will  he  teach  his  way."  They,  to 
whom  tliere  is  no  condemnation  becaufe  they  are  in 
Chriil,  "  WALK  not  after  the  flesh,  but  after  the 
"Spirit."  "  He  that  is  born  of  God  overcom- 
"  eth  the  world."  "  By  this  we  know  that  we  do 
"  KNOW  him,  if  we  keep  his  commandments." 
Thefe  are  the  true  fayings  of  God  ;  and  fuch  is  the 
invariable  reference  of  the  Scripture. 

Suffer  me  then  to  afk  you  what  you  know  of  thefe 
things.  Are  you  doing  righteoufnefs  ?  and  are  you 
doing  it,  not  reludantly,  but  with  pleafure  ?  not  oc- 
cafionally,  but  conltantly  ?  not  partially,  but  without 
referve  ?  Do  you  "  efteem  all  his  commandments  con- 
''  cerning  all   things  to  be  right,"  and  do  "  you  hate 


36S  AJfurance.  [Ser.  xviii, 

"  every  falfe  way  ?"  Are  your  infirmities  your  afflic- 
tions ;  and  do  you  derive  from  them  motives  to  vigi- 
lance and  prayer  ;  or  are  you  fatisfied  and  carelefs 
under  them  ?  Do  you  "  love  your  brother  alfo  ?"  Do 
you  regard  all  your  fellow-creatures  and  fellow  chrif- 
tians  ?  And  as  you  have  opportunity,  do  you  do  good 
unto  all  men  ;  cfpecially  unto  "  thofe  who  are  of  the 
''  houfehold  of  faith  ?"  Does  this  principle  aduate 
you  to  afford  them  relief,  to  bear  their  burdens,  to 
feek  their  welfare,  and  ferve  them  at  the  expenfe  of 
felf-denial? 

If  this  be  not  your  condition,  it  is  well  to  know  it ; 
and  it  will  be  your  mercy  to    lay  it  to   heart.     For 
your  cafe,   though  bad,  is  not  defperate.     If  you  are 
now  fenfible  of  your  fm,  and  really    defirous  of  con- 
verfion,  he   calls,  he  encourages  you.     "  Wafh  ye, 
"  make  ye  clean,  put  away  the   evil  of  your  doings 
*''  from  before  mine  eyes  ;  ceafe  to  do  evil  :  learn  to 
*'  do  well :  feek  judgment,  relieve  the  opprefled,  judge 
''  the   fatherlefs,   plead  for  the  widow.     Come  now, 
'*^  and  let  us  reafon  together,  faith  the  Lord  :  though 
^'  your  fms  be  as  fcarlet,  they  fhall  be  white  as  fnow  ; 
*'  though  they  be  red  like   crimfon,  they  fhall  be  as 
''  wool.     Let  the  wicked  forfake  his  way,  and  the  un- 
*'  righteous  man  his  thoughts  :  and  let  him  return  un- 
^'  to  the  Lord,  and  he  will  have  mercy  upon  him  ; 
*^  and  to  our  God  for  he   will   abundantly  pardon." 
And  what  he  requires ,  he  alfo  bellows.     Read  his 
promifes  in  connexion  with  his  commands.     While 
the  one  determines  your  work,  the  other  infures  your 
ability  for  the  performance  of  it.     Befeech  Him   to 
create  in  you  a  clean  heart,  and  to  renew  a  right  fpir-. 


Ser.  xviii.]  AJfurance.  S60 

it  within  you.  Depend  upon  his  gface,  "which  will  be 
*^  fufficient  for  you  ;"  and  "  being  made  free  from 
"  fm,  and  become  fervants  to  God,  you  will  have  your 
"  fruit  unto  holinefs,  and  the  end  everlafting  life.  For 
**  the  wages  of  fm  is  death  ;  but  the  gift  of  God  is 
^^  eternal  life  through  Jefus  Chrifl  our  Lord.''  Ameni 


Y  lr 


:*?— Mfe 


SERMON       XIX. 


DOMESTIC  HAPPINESS. 

Psalm  cxvlii.   15. 
The  'Voice  of  rejoicing  is  in  the  tabernacles  of  the  right ecui^ 

Nothing  can  more  ufefully  en- 
gage our  attention  than  Human  Nature  and  Human 
Life.  The  proper  ftudy  of  mankind  is  Man.  His 
origin  and  his  end  ;  the  flrudure  of  his  body  and  the 
powers  of  his  mind  ;  his  fituation  and  his  connexions  y 
are  all  capable  of  yielding  us  boundlefs  and  edifying 
inftrudion. 

In  obferving  mankind,  the  private  and  familiar 
views  of  their  character  are  by  far  th?e  moil  curious, 
interefling,  and  profitable.  The  greater  part  of  our 
hiflory  is  compofed  of  minute  and  common  incidents  ; 
and  little  and  ordinary  things  ferve  more  to  difcover 
a  man,  and  conduce  more  to  render  him  ufeful  than 
fplendid  and  rare  occurrences.  Abroad  a  man  ap- 
pears cautious  ;  at  home  he  is  unreferved.  Abroad 
he  is  artificial ;  at  home  he  is  real.  Abroad  he  is 
ufeful ;  at  home  he  is  necelTary  ;  and  of  this  we  may 
be  fully  aifured,  that  a  man  is  in  truth  what  he  is  i» 


Ser,  XIX.]         Domejlk  Happinefs.  371 

his  own  family,  whether  vicious  or  virtuous,  tyranni- 
cal or  mild,  miferable  or  happy. 

My  Brethren,  we  are  going  to  enter  one  of  thofe 
houfes,  of  which  David  fpeaks  ;  a  tabernacle"  filled 
"  with  the  voice  of  rejoicing."  Domeftic  Felicity  is 
our  prefent  fubjecl.  Let  us  confidcr  two  things  ; 
the  IMPORTANCE,  and  the  source  of  this  happinefs. 

I.  What  maybe  said  in  commendation  of  it. 

II.  What  will  be  necessary  to  the  posses- 
sion of  it.  O  Thou,  who  haftfaid, "  It  is  not  good 
"  for  man  to  be  alone,"  "  God  of  the  families  of  all 
**  the  earth,"  may  thy  fecret  be  upon  our  tabernacles  ; 
lander  the  influence  of  thy  Providence  and  Grace  may 
we  derive  from  our  unions  all  the  bleffednefs  they  are 
capable  of  affording  ;  and  to  tliis  end  guide  and  fanc- 
tify  our  meditations. 

Part  I.  One  of  the  mofl  agreeable  fcenes  we 
can  ever  furvey  upon  earth,  is  a  peaceful  and  happy 
family  ;  where  friendfhip  comes  in  to  draw  more 
clofely  the  bonds  of  nature  ;  where  the  individuals 
refemble  the  human  body,  and  if  one  member  fufier, 
all  the  members  fuffer  with  it,  and  if  one  member  be 
honoured,  all  the  members  rejoice  ;  where  every  care 
is  divided,  every  forrow  diminifhed,  every  joy  redoub- 
led, by  difcovery,  by  fympathy,  by  communion  j 
where  mutual  confidence  prevails,  and  advice,  confo- 
lation,  and  fuccour  are  reciprocally  given  and  receiv- 
ed. To  fuch  a  fight  God  himfelf  calls  our  attention  ; 
^'  Behold  how  good  and  pleafant  a  thing  it  is  for 
*'  brethren  to  dwell  together  in  unity  !"  Some  things 
are  good  but  not  pleafant,  and  fome  things  are  pleaf- 


372  Domeftk  Happinefs,         [Ser.  xix, 

ant  but  not  good.  Here  both  are  combined,  and  the 
efFedl  is  fragrant  as  the  facred  perfume,  and  reviving 
as  the  influences  of  Heaven.  "  It  is  Hke  the  precious 
*'  ointment  upon  the  head,  that  ran  down  upon  the 
*'  beard,  even  Aaron's  beard  ;  that  went  down  to  the 
*'  fkirts  of  his  garments  ;  as  the  dew  of  Hermon,  and 
"  as  the  dew  that  defcended  upon  the  mountains  of 
*'  Zion  :  for  there  the  Lord  commanded  his  blefiing, 
'^  even  life  for  evermore."  Let  us  eftablifh  the  im- 
portance of  Domeftic  Happinefs,  by  taking  fome 
particular  views  of  its  connexions  and  influence. 

And,  Firfl,  We  may  confider  it  in  reference  to  our 
AVOCATIONS  and'  cares.  Thefe  are  numerous  and 
diverfified,  and  demand  relaxation  and  relief.  Who 
could  endure  perpetual  drudgery  and  fatigue  ?  and,. 
Oh,  what  fo  refreftiing,  fo  foothing,  fo  fatisfying  as  the 
placid  joys  of  home  ! 

See  the  traveller.  Does  duty  call  him  for  a  fea- 
fon  to  leave  his  beloved  circle  ?  The  image  of  his 
earthly  happinefs  continues  vividly  in  his  remem- 
brance ;  it  quickens  him  to  diligence  ;  it  cheers  hin^ 
under  difficulties  ;  it  makes  him  hail  the  hour  which 
fees  his  purpofe  accompliflied,  and  his  face  turned  to- 
wards home  ;  it  communes  with  him  as  he  journeys  5 
and  he  hears  the  promife  which  caufes  him  to  hope, 
*'  Thou  fhalt  know  alfo  that  thy  tabernacle  fliall  be  in 
"  peace  ;  and  thou  fhalt  vifit  thy  habitation  and  not 
"  fm."  Oh,  the  joyful  re-union  of  a  divided  family  ; 
the  pleafures  of  renewed  interview  and  converfation 
after  days  of  abfence  ! 

Behold  the  man  of  fcience.     He  drops  the  labour 
and  painfulnefs  of  refearch,  clofes  his  volume,  fmooths 


oiR.  XIX.]         Domcjlic  Happhiefs,  373 

his  wrinkled  brows,  leaves  his  ftudy,  and  unbend- 
ing himfelf,  (loops  to  the  capacities,  yields  to  the  wifh- 
es^and  mingles  with  the  diverfions  of  his  children. 

«  ?le  will  not  bhifli  that  has  a  father's  heart, 

«  To  take  in  childilli  play  a  childifli  part  : 

*'  But  bends  his  ftiirdy  back  to  any  toy 

"  That  youth  takes  pleafure  In  to  pleafe  \\is  boy." 

Take  the  man  of  trade.  What  reconciles  him  to 
the  toil  of  bufmefs  ?  What  enables  him  to  endure  the 
faftidioufnefs  and  impertinence  of  cuitomers  ?  What 
rewards  him  for  fo  many  hours  of  tedious  confine- 
ment ?  By  and  by  the  feafon  of  intercourfe  will  arrive ; 
he  will  be  imbofomed  in  the  carefles  of  his  family  ; 
he  will  behold  the  defire  of  his  eyes,  and  the  children 
of  his  love,  for  whom  he  refigns  his  eafe  ;  and  in 
their  welfare  and  fmiles  he  will  find  his  recompenfe. 

Yonder  comes  the  labourer.  He  has  borne  the  bur- 
den and  heat  of  the  day  ;  the  defc  ending  fun  has  re- 
leafed  him  from  his  toil,  and  he  is  haftening  home  to 
enjoy  repofe.  Half-way  down  the  lane,  by  the  fide  of 
which  flands^his  cottage,  his  children  run  to  meet 
him  ;  one  he  carries,  and  one  he  leads.  The  com- 
panion of  his  humble  life  is  ready  to  furnifh  him  with 
his  plain  repaft.  See  his  toil-worn  countenance  af- 
fumes  an  air  of  cheerfulnefs ;  his  hardfhips  are  forgot- 
ten ;  fatigue  vanlfhes  ;  he  eats  and  is  fatisfied  ;  the 
evening  fair,  he  walks  with  uncovered  head  around 
his  garden  ;  enters  again  and  retires  to  reft,  and  "  the 
'^  reft  of  a  labouring  man  is-  fweet  whether  he  eat  lit- 
"  tie  or  much."  Inhabitant  of  this  lonely,  lowly- 
dwelling,  who  can  be  indifferent  to  thy  comfort  ! 
^^  Peace  be  to  this  houfe." 


374f  Domeftic  Happinefs,         [Ser.  xix. 

**  Let  not  ambition  mock  thy  ufeful  toil, 
"  Thy  HOMELY  joys,  and  deftiny  obfcure  ; 

"  Nor  grandeur  hear   with  a  difdainful  fmile, 
"  The  fliort  and  fimple  annals  of  the  poor." 

Secondly.  We  may  confider  this  happinefs  in  refer- 
ence to  the  AFFLICTIONS  OF  LIFE.     It  looks  like  a 
general   remedy  furnifhed  by  the  kindnefs  of  Provi- 
dence, to  alleviate  the   troubles  which  from   various 
quarters  we  unavoidably  feel  while  pafling  through 
this  world  of  vanity  and  vexation  of  fpirit.     How  ma- 
ny little  fighing  vacancies  does  it  fill  up  !  How  many 
cloudy  nervous  vapours  does  it  chafe  from  the  mind  I 
Whofe  frowns  and  gloom  will  not  the  mirth  of  a  child 
diffipate !  What  corroding   anxieties  will  not   retire 
from  the  attentions  of  a  virtuous  wife  !  What  a  con- 
folation  is  her  gentlenefs  !  Who  has  not  experienced 
its  healing,  enlivening  influence  in  the  day  of  ficknefs, 
and  in  the  hour  of  depreflion  !  Is  your  confidence  fre- 
quently checked  by  the  bafenefs  and  diffimulation  of 
mankind  ?  Here  your  candour  recovers,  and  you  are 
reconciled  to  your  fellow  creatures  again.     Does  the 
behaviour  of  too  many  with  whom  you  have  to    do 
cherifh  a  dilTatisfaclion  which  fours  life  ?  Here  a  fe- 
renity,  a  fweetnefs  fpreads  over  the  mind  from  the  fim- 
phcity,  opennefs,  and  kindnefs  with  which  you   are 
furrounded.     Are  you  repulfed  by  others  ?  Here  you 
are  received  with  open  and  welcome  arms.     Does  the 
fhorm  rage  without  ?  Behold  an  afylum  within.    Here 
we  realize  an  emblem  of  the  Saviour  ;   it  fays  to  us 
"  In  the  world  ye  ihall  have  tribulation,  but  in  me  ye 
"  fhall  have  Peace."     "  Here  the  wicked  ceafe  from 
"  troubling,"  and  here  "  the  weary  are  at  reft." 


SeR.  XIX.]         Domejiic  Happinefs.  3?^ 

Thirdly.  We  may  conlider  this  happinefs  in  ref- 
erence to  THE  GOOD  THINGS  OF  THIS  LIFE.  With- 
out this,  all  will  be  infipid,  all  will  be  ufelefs.  Your 
titles  of  diftinclion,  and  your  robes  of  office,  are  laid 
afide  before  you  enter  your  own  dwelling.  There 
the  fenator,  the  miniiler,  the  lawyer,  draw  back  ;  and 
we  behold  only  the  hufband,  the  father,  the  man  ! 
There  you  (land  only  in  thofe  relations  in  which  na- 
ture has  placed  you.  There  you  feel  only  your  per- 
fonal  charader.  What  remains  after  thefe  deductions 
are  made,  afcertains  your  value.  You  are  to  judge  of 
your  worth  by  the  honour  you  command  where  rank 
does  not  overawe  ;  of  your  importance  by  the  efleem 
and  admiration  you  engage  when  deprived  of  all  ad- 
ventitious appendages  y  of  your  happinefs  by  the  rc- 
fources  you  polTefs  to  give  cheerfulnefs  and  charms  to 
thofe  returning  hours  which  no  fplendour  gilds, 
which  no  fame  infpires,  and  in  which  all  the  attradions 
of  popularity  fail  ;  for  what  would  it  avail  you  to 
live  in  popular  opinion,  and  to  be  followed  with  ap- 
plaufe  home  to  your  very  door,  if  you  were  then  to  be 
compelled  to  continue  in  the  element  of  difcord,  the 
feat  of  ftrife,  the  houfe  of  bondage  and  corredion  ? 
Imagine  yourfelves  pjrofperous  in  your  affairs  ;  trade 
pouring  in  wealth,  your  grounds  bringing  forth  plen- 
tifully, your  cup  running  over.  Mifeiy  under  your 
own  roof  would  be  fufficient  to  canker  your  gold  and 
filver  ;  to  corrupt  your  abundance  ;  to  embitter  eve- 
ry pleafure ;  to  make  you  groan  even  on  a  coftly  fofa, 
"  All  this  availeth  me  nothing  1" 

Sufferings  from  ftrangers  are  lefs  acute  than  from 
friends.     David  magnifies  the  afflidion  he  endured  by 


S7.6  bomeftic  Happlnefs.         [Ser.  xix, 

the  nearnefs  of  the  quarter  from  which  it  came.  "  It 
"  was  not  an  enemy  that  reproached  me,  then  I  could 
'^  have  borne  it  ;  neither  was  it  he  that  hated  me ; 
**  that  did  magnify  himfelf  againft  me,  then  I  would 
''  have  hid  myfelf  from  him.  But  it  was  thou,  mine 
"  equal,  my  guide,  and  my  acquaintance.'*  This  cir- 
cumftance  gave  it  all  the  fllock  of  furprize,  all  the 
bitternefs  of  difappointment,  all  the  breach  of  obliga- 
tion. It  is  bad  to  be  wounded  any  where  ;  but  to  be 
*'  wounded  in  the  houfe  of  a  friend*'  is  mentioned  as 
a  peculiar  aggravation.  No  foes  are  like  thofe  of  "  a 
*'  man's  houfehold  ;"  their  fituation  favours  hoflili- 
ty  ;  they  can  choofe  the  moment  of  attack  ;  they  can 
repeat  the  blow  ;  they  can  injure  imperceptibly.  And 
what  can  be  fo  dreadful  as  to  be  aflbciated  with  per- 
fons  from  whom  you  cannot  feparate,  and  with  whom 
you  cannot  live  ?  What  are  occafional  fmiles  againft 
habitual  frowns  ?  What  is  friendfhip  abroad  againft 
enmity  at  home  ?  What  is  it  for  a  man  to  be  com- 
fortable where  he  vifits,  and  to  be  tormented  where  he 
dwells  ?  If  our  happinefs  flow  from  others,  and  that 
it  does  in  no  fmall  degree  is  unqueftionable,  it  will  nec- 
eflarily  follow,  that  it  muft  be  moft  affedled  by  thofe 
to  whom  v^e  are  moft  ferioufly  related,  and  with  whom 
we  moft  intimately  blend  ;  not  thofe  whom  we  acci- 
dentally meet,  but  thofe  with  whom  we  daily  refide  ; 
not  thofe  who  touch  one  part  of  our  charadter  only, 
but  thofe  who  prefs  us  on  every  fide. 

Fourthly.     Let  us  confider  it  in  reference  to  the 

SEDUCTIONS    AND  SNARES  OF    THE    WORLD.       From 

the  danger  of  thefe,  there  is  no   better  prefervative 
than  the  attractions  of  a  family.     The  more  a  man 


Ser.  XIX.]         Bomejlk    Uappinefs,  3 


Ti 


feels  his  welfare  lodged  in  his  own  houfe,  the  more 
will  he  prize  and  love  it.  The  more  he  is  attached  to 
his  wife  and  children,  the  lefs  will  he  ri(k  their  peace 
and  comfort  by  hazardous  fpeculations,  and  mad  en- 
terprifes  in  trade.  A  life  of  innocency,  rejjularity, 
and  repofe  in  the  affedions  of  his  family  will  check 
the  rovings  of  reftlefs  ambition,  and  fecure  him  from 
the  follies  of  the  pride  of  life.  "  Evil,  communica- 
"  tions  corrupt  good  manners  ;"  but  thefe  pleafmg 
cords  will  draw  him  back  from  "  the  council  of  the 
"  ungodly,**  "  the  way  of  fmners,"  "  the  feat  of  the 
"  fcornful."  In  vain  will  he  be  tempted  to  go  abroad 
for  company  or  for  pleafure,  when  home  fupplies  him 
with  both.  "  And  what,"  fays  he,  "  are  the  amufe- 
"  ments  and  difTipations  of  the  world  ?  I  have  better 
"  enjoyments  already  ;  enjoyments  fpringing  frefh 
''  from  the  growth,  the  improvement,  the  culture  of 
"  our  rifing  charge,  from  our  rural  walks,  from  our 
"  focial  evenings,  from  our  reading  and  converfation, 
"  from  our  cheerful  lively  mutual  devotion.  Here 
"  are  pleafures  perpetually  renewing,  and  which  nev- 
"  er  cloy.  Here  are  entertainments  placed  eafily 
"  within  our  reach,  and  which  require  no  laborious 
"  preparation,  no  coilly  arrangement.  Here  I  ac- 
"  knowledge  only  the  dominion  of  nature  ;  and  fol- 
"  low  only  the  bias  of  inclination.  Here  I  have  no 
"  weakneffes  to  hide,  no  miftakes  to  dread.  Here 
''  my  gratifications  are  attended  with  no  difgrace,  no 
"  remorfe.  They  leave  no  ftain,  no  fling  behind. 
"  I  fear  nO  reproach  from  my  underftanding,  no  reck- 
*'  oning  from  my  confcience  ;  my  prayers  are  not 
"  hindered.  My  heart  is  made  better.  I  am  foften» 
Z  z 


378  Do?ne/ii(>  Happinefs,  [Ser.  xix. 

"  ed,  prepared  for  duty,  allured  to  the  Throne  of 
"  Grace.  And  can  I  be  induced  to  exchange  all 
"  this,  O  ye  votaries  of  the  world,  for  your  anxieties 
«'  confufion,  agitations,  and  expenfe  ?  Shall  I  part 
"  with  my  eafe  and  independence,  for  the  trammels  of 
*•"'  your  filly  forms,  the  encumbrance  of  your  fafliions, 
"  the  hypocrifies  of  your  crowds  ?  Shall  I  refign  my 
"  freedom  for  the  privilege  of  your  ilavery,  which  fo 
"  often  compt^ls  you  to  difguife  your  fentiments,  to 
"  fubdue  your  genuine  feelings,  to  applaud  folly,  to 
^''  yawn  under  a  lethargy  of  pkalure,  and  to  figh  for 
"  the  hour  of  retirement  and  releafe  ?  Shall  I  flicrifice 
"  mv  innocent  endearments,  to  purfue  the  fatal  rou- 
*'-  tine  of  your  dilnpation,  the  end  of  which  is  heavi- 
''  nefs,  and  from  which  you  return  deprived  of  feafon- 
"  able  reft,  robbed  of  peace  of  mind,  galled  by  reflec- 
"  tion,  difmclined  to  prayer,  feeling  the  prefence  of 
«  God  irkfome,  and  the  approach  of  death  intoler- 
«  able  ?" 

«  Domefllc  Happlnefs,  thou  only  blifs 

"  Of  Paradife  that  has  efcap'd  the  fall  ! 

«  Thou  art  not  known  where  pleafure  is  ador'd, 

"  That  reeling  goddefs  Avith  a  zonelefs  waifl, 

"  Forfaking  thee,  what  fhipwreck  have  we  made 

'*  Of  honour,  dignity,  and  fair  renown.'' 

Who  can  help  lamenting  to  fee  the  valuable  enjoy- 
ments of  home  facrificed  to  a  fondnefs  for  amufements, 
and  a  rage  for  indifcriminate  intercourfe  with  a  falfe 
unfeeling  world  !  But  fo  it  is.  People  were  never 
more  focial,  and  nevier  lefs  domeftic  than  they  now 
are.  The  phrenfy  has  reached  all  ranks  and  degrees. 
Our  females  are  no  longer  keepers  at  home.     Evea 


Ser.  XIX.]  Domcftic  Happinefs,  379 

children  are  led  into  thefe  circles  of  infatuation,  and 
made  to  defpife  the  fimple  and  natural  manners  of 
youth.  From  manfions  and  (hops  and  common  dwdl- 
ings  we  fee  increafmg  numbers  pouring  forth  to  balls, 
and  aflemblies,  and  routs,  and  concerts,  and  public 
fpedlacles,  and  theatrical  entertainments  ;  every  even- 
ing has  fome  foreign  claim. 

"  Who  will  fhewme  any  good  ?"  is  the  cry.  The 
world  paffing  along  hears  i*,  and  l^iys.  Follow  me,  em- 
ulate this  fplendour,  mix  with  this  throng,  purfuc 
thefe  diverfions.     We    comply.     We  run,  and  we 
run  in  vain.    The  prize  was  nigh  us  when  we  began  ; 
but  our  folly  drew  us  away   from  it.     Let  us  return 
home,  and  we  ihall  find  it.     Let  us  remember  that 
happinefs  prefers  calmnefs  to  noife,  and  the  fhades  to 
publicity  ;  that  it  depends  more  upon  things  cheap 
and  common,  than  upon  things  expenfive  and  fmgu- 
lar  ;  that  it  is  not  an  exotic  which  we  are  to  import 
from  the  ends  of  the  earth,  but  a  plant  which  grows 
in  our  own  field  and  in  our  own  garden.     Every  man 
may  be  made  happy,  if  you  could  induce  him  to  make 
a  proper   eflimate  of  happinefs  ;  if  you  could  keep 
him  from  judging  after  outward  appearances  ;  if  you 
could  perfuade  him  to  ftoop,  rather  than  to  afpire,  to 
kneel,  rather  than  to  fiy.     To  confine  us  to  our  re- 
fpedive  ftations,  God   has  wifely  rendered  happinefs 
only  attainable  in  them ;  were  it  placed,   not  in  the 
way  of  duty,  but  on   the  other  lide  of  the  boundary, 
the  very  pofition  would  lead  us  aflray,  and  feduce  us 
to  tranfgrefs.     But  home  is  not  always  heaven,  nor  k 
domeftic  life  neceifarily  produdlive  of  domeftic  happi- 
nefs.    Hence  it  becomes  needful, 


5  30  Dome  it  ic  Happinefs,  [S  e  r  .  x  i  x , 

Part  II.     To  open  its  sources,  and  examine  on 

what  it  DEPENDS. 

It  does  not  depend  upon  rank  and  affluence. 
It  is  confined  to  no  particular  condition  ;  the  fervant 
may  enjoy  it  as  well  as  the  maftcr  ;  the  mechanic  as 
well  as  the  nobleman.  It  exhilarates  the  cottage  as 
well  as  the  palace.  What  am  I  faying  ?  What  lays 
common  opinion  r  Does  it  not  invariably  affociate 
more  enjoyment  with  the  Jowly  roof,  than  with  the 
towering  manfion  '^.  Afk  thofe  who  have  rifen  from  in* 
ferior  Kfe,  whether  their  fatisfadion  has  increafed 
with  their  circumftances  ;  whether  they  have  never 
advanced  to  the  brow  of  the  eminence  they  have  af- 
cended,  and  looking  down  fighed, "  Ah  !  happy  vale, 
"  from  how  much  was  I  fheltered  while  I  was  in 
^'  thee  !'^  There  can  be  indeed  but  one  opinion  con- 
cerning the  wretchednefs  of  thofe  who  have  not  the 
necelTaries  of  life.  But  "  Nature  is  content  with  lit- 
"  tie,  and  Grace  with  lefs."  "  Better  is  a  dinner  of 
"  herbs  where  love  is,  than  a  flailed  ox  and  hatred 
"  therewith."  "  Better  is  a  dry  morfel  and  quiet- 
"  nefs  therewith,  than  a  houfe  full  of  facrifices  and 
"  flrife."  This  blelfednefs  then  refults  not  from 
worldly  things  ;  and  we  mention  this  the  more  readi- 
ly, becaufe  fome  feem  afraid  to  enter  a  (fate  honoura- 
We  in  all,  becaufe  they  have  before  them  no  openings 
of  wealth.  Others  dread  the  increafe  of  children  as 
an  acceffion  of  mifery  ;  while  many  are  waiting  for 
a  larger  fortune,  a  more  fpacious  houfe,  and  more 
fplendid  furniture,  before  they  can  even  think  of 
enjoying  themfelves. 

We  may  alfo  obferve,  that  fome  individuals  feem 


S E  R .  X I X .  ]  ^  Domejiic  Hcippinefs ,  :  ^  1 

much  more  qualified  to  enjoy  this  happinefs  than  oth- 
ers. Some  have  Httle  tafte  for  any  thing.  They  are 
made  up  of  ftupidities  ;  they  have  eyes,  but  fee  not  ; 
ears,  but  hear  not.  They  are  the  automatons  of  na- 
ture ;  the  machines  of  Providence  ;  doing  the  work' 
which  the  conilitution  of  the  world  requires  of  them, 
devoid  of  any  lively  emotions.  If  they  ever  feel,  it  is 
only  from  the  impreflion  of  fomething  tumultuous  and 
violent  ;  if  they  are  ever  pleafed,  it  is  only  by  fa<9:i- 
tious  joys.  But  others  are  full  of  life  and  fenfibilit}^ ; 
they  are  fufceptible  of  delicate  imprelfions  ;  they 
love  every  thing  tranquil  ;  relifh  every  thing  fimple ; 
enjoy  every  thing  natural ;  and  are  touched  and  difTolv- 
ed  by  athoufand  pleafing  circumflances  which  convey 
nothing  to  others. 

There  are  however  fome  things  which  have  an  in- 
difpenfable  influence  in  producing  and  maintaining 
the  welfare  of  families,  v/hich  fall  more  properly  un- 
der our  cultivation  ;  Order,  Good  Temper,  Good 
Senfe,  Religious  Principles.  Thefe  will  blefs  thy 
dwelling,  and  lill  thy  "  tabernacle  with  the  voice  of 
*'  rejoicing." 

Firft.  Without  order  you  can  never  rule  well 
your  own  houfe.  "  God  is  not  the  God  of  confufion.'' 
He  loves  order  ;  order  pervades  all  his  works.  He 
overlooks  nothing.  "  He  calleth  the  ftars  by  their 
"  names  ;"  "  he  numbereth  the  hairs  of  our  head." 
"  He  appointeth  the  moon  for  feafons,  and  the  fun 
"  knoweth  his  going  down."  There  is  no  difcord,  no 
claihing  in  all  the  immenfe,  the  amazing  whole  !  He 
has  interpofed  his  authority,  and  enjoined  us  "  to  do 
^^  every  thing  decently  and  in  order."  And  this  com- 


382  jDomeJiic  Happine/s,  |^Ser.  xix) 

tnand  is  founded  in  a  regard  to  our  advantage.     It 
calls  upon   you  to  lay  down   rules,  and  to  walk  by 
them  ;  to  aliign  every  thing  its  proper  place,  its  allow- 
ance of  time,  its    degree  of  importance  ;   to  obferve 
•regularity  in  your  meals,  in  your  devotions,  in  your 
expenfes.      From  order  fpring  frugality,  economy, 
charity.     From  order  refult  beauty,  harmony,  con- 
currence.    Without  order  there  can  be  no  govern- 
ment, no  happinefs  ;  peace  flies  from  confufion  ;  dif- 
order  entangles  all  our  affairs,  hides  from  us  the  end, 
and  keeps  from  us  the  clue ;  we  lofe  felf-poffeflion, 
and  become  miferable,  becaufe  perplexed,  hurried, 
oppreiled,  eafily  provoked. 

Secondly.  Many  things  will  arife  to  try  your  tem- 
per ;  and  he  is  unquahfied  for  fecial  life  who  has  no 
rule  over  his  own  fpirit  ;  "  who  cannot  bear,"  to  ufe 
the  words  of  a  good  writer,  "  the  frailties  of  his  fellow- 
"  creatures  with  common  charity,  and  the  vexations 
"  of  life  with  common  patience,"  Peter,  addre fling 
wives,  reminds  them  that  •'  the  ornament  of  a  meek 
^'  and  quiet  fpirit  is  in  the  fight  of  God  of  great  price." 
And  Solomon  often  mentions  the  oppofitc  blemifh  in 
illuftrating  the  female  charader.  "  It  is  better  to 
"  dwell  in  a  corner  of  the  houfe-top,  than  with  a  brawl- 
"  ing  woman  in  a  wide  houfe."  "  The  contentions  of 
"  a  wife  are  a  Continual  dropping,"  and  lb  on.  We 
fhould  deem  it  invidious  to  exemplify  this  imperfeftion 
in  one  fex  only  ;  we  would  addrefs  you  equally  ;  and 
call  upon  you  as  you  value  a  peaceful  abode,  to  main- 
tain a  controul  over  your  tempers.  Beware  of  palfion  ; 
fay  little  when  under  irritation  ;  turn  afide  ;  take  time 
to  reflect  and  to  cool  ;  a  word  fpoken   unadvifedly 


Ser.  XIX.]  Domejiic  Happinefs,  38'3 

with  your  lips  may  produce  a  wound   which  weeks 
connot  heal.     "  I  would  reprove   thee,"  faid  the  phi- 
lofopher, "  w^re  I  not  angry."    It  is  a  noble    higgef- 
tion.     Apply  it  in  your  reprehenfion  of  fervants,  and 
corredion  of  children.     But  thc^e  is  fomething  againft 
which  you  fhould  be  more  upon  your  guard  than  oc- 
cafional  fallies  of  paffion  ;  I  mean  habitual  pettifhnefs. 
The  former  may  be  compared  to  a  brifk  lliower  which 
is  foon  over  ;  the  latter  to  a  fleet  drizzling  rain  driving 
all  the  day  long.     The    mifchief  which  is  fuch  a  dif- 
turber  of  focial  enjoyment,  is  not  the   anger  which  is 
lengthened  into  malice,  or  vented   in  revenge  ;  but 
that  which  oozes  out  in  conflant  fretfulnefs,  murmur- 
ing and  complaint  ;  it  is   that  which  renders  a  man 
not  formidable,    but    troublefome  ;  it  is  that  which 
converts  him,  not  into  a  tiger,  but  into  a  gnat.     Good 
humour  is  the  cordial,  the  balm  of  life.   The  pofieflbr 
of  it  fpreads  fatisfadion  wherever  he  comes,  and  he 
partakes  of  the  pleafure  he  gives..     Eafy  in  himfelf,  he 
is  feldom  offended  with  thofe  around  him.     Calm  and 
placid  within,  every  thing  without  wears  the  moft  fa- 
vourable appearance  ;  while   the   mind,  agitated  by 
peeviihnefs  or  paflion,  like  a  ruffled  pool,  even  refleds 
every  agreeable  and  lovely  image  falfe  and  di{torted. 
Thirdly.     The  influence    and  advantage  of  good 
SENSE  are  incalculable.     What  dreams,  what  veflels 
are  the  noify  ?  The  ihallow,  the  empty.     Who  are 
the  unyielding  ?  The  ignorant,  who  millake  obflina- 
cy  for  firmnefs.     Who  are  the  infallible  ?  They  who 
have  not  reflexion  enough  to  fee  how  liable  and  how 
likely  we  are  to  err  ;  they  who  cannot  comprehend 
how  much  it  adds  to  a  man's  wifdom  to  difcover,  and 


384  Bomejlic  Happinefs,  [Ser,  xiXy 

to  his  humility  to  acknowledge,  a  fault.  Good  fenfe 
will  preferve  us  from  cenforioufnefs  ;  will  lead  us  to 
diftinguiili  circumflances  ;  to  draw  things  from  the 
darkfituation  of  prejudice  which  rendered  them  fright- 
ful, that  we  may  candidly  furvey  them  in  open  day. 
Good  fenfe  will  keep  us  from  looking  after  vifionary 
perfection  ; ''  The  infirmities  I  behold  are  not  pecuhar 
"to  my  connections,  others  if  equally  near  would  betray 
*'  the  fame  ;  univerfal  excellence  is  unattainable  ;  no 
"  one  can  pleafe  in  every  thing.  And  who  am  I  to  de- 
*'  mand-  a  freedom  from  imperfections  in  others, 
*'  while  I  am  encompalTed  with  infirmities  myfelf  !'* 
Good  fenfe  will  lead  us  to  ftudy  difpofitions,  peculiari- 
ties, accommodations  ;  to  w^eigh  confequences  ;  to 
determine  what  to  obferve  and  what  to  pafs  by ; 
when  to  be  immoveable  and  w^hen  to  yield..  Good 
fenfe  will  produce  good  manners  ;  will  keep  us  from 
taking  freedoms  and  handling  things  roughly ;  for 
love  is  delicate,  confidence  is  tender.  Good  fenfe 
will  never  agitate  claims  of  fuperiority  ;  it  will  teach 
us  to  "  fubmit  ourfelves  one  to  another  in  the  fear 
"  of  God."  Good  fenfe  will  lead  perfons  to  regard 
their  own  duties,  rather  than  to  recommend  thofe  of 
others. 

Fourthly.  We  muft  go  beyond  all  this,  and  re- 
mind you  of  thofe  religious  principles  by  which 
you  are  to  be  governed.  Thefe  are  to  be  found  in 
the  word  of  God  ;  and  as  many  as  walk  according  to 
this  rule,  mercy  and  peace  fhall  be  upon  them.  God 
has  engaged  that  if  you  will  walk  in  his  way,  you 
fhall  find  reft  unto  your  fouls.  If  it  be  faid,  there  are 
happy  families  without  religion,  I  would  anfwer,  Firfl, 


Ser.  XIX. J  Dome/lie  Happinefi,  38^ 

There  is  a  difference  between  appearances  and  reality. 
Secondly,  If  we, believe  the  Scripture,  this  is  impoffi- 
ble  ;  "  the  way  of  tranfgrefTors  is  hard  ;  there  is  no 
"  peace,  faith  my  God,  unto  the  wicked."  Thirdly, 
Religion  fecures  thofe  duties,  upon  the  performance 
of  which  the  happinefs  of  houfehoids  depends.  Would 
any  man  have  reafon  to  complain  of  fervants,  of  chil- 
dren, or  of  any  other  relation,  if  they  were  all  influ- 
enced by  the  Spirit,  and  regulated  by  the  didates  of 
the  Gofpel  ?  Much  of  rehgion  lies  in  the  difcharge 
of  thefe  relative  duties  ;  and  to  enforce  thefe,  religion 
brings  forward  motives  the  mofl  powerful,  and  al- 
ways binding,  calls  in  confcience,  and  God,  and  heav- 
en,  and  hell.  Fourthly,  Religion  attracts  the  divino 
blefling,  and  all  we  poffefs  or  enjoy  depends  upon  its 
fmiles.  God  can  elevate  or  fink  us  in  the  efleem  of 
others  ;  he  can  fend  us  bufinefe  or  withhold  it  ;  he 
ean  comm.and  or  forbid  thieves  to  rob,  and  flames  to 
devour  us  ;  he  can  render  all  v/e  have  fatisfyrng,  or 
diflafteful,  and  they  that  honour  him  he  will  honour. 
"  The  houfe  of  the  wicked  fhall  be  overthrown,  but 
"  the  tabernacle  of  the  upright  fhall  flourifh.  The 
"  curfe  of  the  Lord  is  in  the  houfe  of  the  wicked  : 
"  but  he  bleifeth  the  habitation  of  the  juft."  Finally, 
Religion  prepares  us  for  all  events.  If  we  fucceed, 
it  keeps  our  profperity  from  deflroying  us  ;  if  we  fiif- 
fer,  it  pf  eferves  us  from  fainting  in  the  day  of  adverfi- 
ty.  It  turns  our  loifes  into  gains  ;  it  exalts  our  joys 
into  praifes  ;  it  makes  prayers  of  our  fighs  ;  and  in 
all  the  uncertainties  of  time  and  changes  of  the  world, 
it  flieds  on  the  mind  a  "  peace  which  pafleth  all  un- 
"  derflanding."  It  unites  us  to  each  other,  not  only 
A  A  a 


386  Domejlic  Happinefs,  [Ser.  xix. 

as  creatures,  but  as  Chriftians  ;  not  only  as  flrangers 
and  pilgrims  upon  earth,  but  as  heirs  of  glory,  hon- 
our, and  immortality.  For  you  muft  feparate  ;  it  is 
ufelefs  to  keep  back  the  mortifying  truth.  It  was  the 
condition  upon  which  your  union  was  formed.  O 
man  !  it  was  a  mortal  finger  upon  which  you  placed 
the  ring,  vain  emblem  of  perpetuity. ,  O  woman  1 
it  was  a  dying  hand  that  impofed  it.  After  fo  many 
mutual  and  growing  attachments,  to  feparate  !  What 
is  to  be  done  here?  O  Religion,  Religion,  come  and 
relieve  us  in  a  cafe  where  every  other  afliftance  fails  ; 
come  and  teach  us  not  to  wrap  up  our  chief  happi- 
nefs  in  the  creature  ;  come  and  bend  our  wills  to 
the  pleafure  of  the  Almighty,  and  enable  us  to  fay, 
"  It  is  the  Lord^  let  Him  do  what  feemeth  him  good  ; 
'*  the  Lord  gave,  and  the  Lord  hath  taken  away,  and 
"  bleffed  be  the  name  of  the  Lord  ;"  come  and  tell 
us  that  they  are  difpofed  of  infinitely  to  their  advan- 
tage ;  that  the  feparation  is  temporary  ;  that  a  time 
of  reunion  will  come  ;  that  we  fhall  fee  their  faces, 
and  hear  their  voices  again. 

Take  two  Chriftians  ^who  have  been  walking  to- 
gether like  "  Zechariah  and  Ehzabeth  in  all  the  com- 
*'  mandments  and  ordinances  of  the  Lord  blamelefs." 
Is  the  connection  dilTolved  by  death  ?  No.  We  take 
the  bible  along  with  us,  and  infcribe  on  their  tomb, 
*'  Pleafant  in  life  and  in  death  not  divided."  Is  the 
one  removed  before  the  other  ?  He  becomes  an  attrac- 
tion to  the  other  ;  he  draws  him  forward,  and  is 
waiting  to  "  receive  him  into  everlafting  habitations." 
Let  us  fuppofe  a  pious  family  re-uniting  together,  after 
following  each  other  fucceflively  down  to  the  grave. 


Ser.  XIX.]  Domeftic  Happincfs^  387 

How  unlike  every  prefent  meeting  !  Here  our  inter- 
courfe   is  chilled   with    the    certainty  of  reparation. 
There  we  ihall  meet  to   part  no  more  ;  we  fhall  be 
for  ever  with  each  other,  and  for  ever  with  the  Lord. 
Now  affliction  often  enters  our  circle,  and  the  diftrefs 
of  one  is  the  concern  of  all.     Then  we  fhall  "  rejoice 
"  with  them  that  rejoice,"  but  not  "  weep  with  them 
"  that  weep  ;"  for  "  all  tears  fhall  be  wiped  from  our 
*'  eyes,  and  the  days  of  our  mourning  fhall  be  ended.*' 
Come  then,  my  dear  hearers,  and  invite  the  religion 
of  theblefled  Jefus,  this  one  thing  needful,  this  uni- 
verfal   benefactor  of  mankind.     It  has  "  the  promife 
**  of  the  life  that  now  is,  and  of  that  which  is  to  come.'* 
It  fecures  our  individual  and  our  relative  happinefs  ; 
it  brings  peace   into  our  bofoms,  and  joy   into  our 
dwellings.     Let  us  refolve  to  purfue  it  ourfelves  ;  let 
us  enforce  it  upon  our    connexions  ;  let  us  dedicate 
our  tabernacles  to  God ;  offer  the  morning  and  even- 
ing facrifice  of  prayer  and  of  praife  ;  and  whatever 
be  the  determination  of  others,  let  us  fay  for  ourfelves, 
^'  As  for  me  and  my  houfe,  we  will  ferve  the  Lord." 


l.JvjiVij, 


S  E  R  M  O  N       XX, 


HAPPINESS  IN  DEAfm 


2  Peter  i,  11. 

forfoan  entrance  Jhall  be  ?7iiniftered  unto  ym  £^undanu 
ly^  into  the  everlqfting  kingdom   of  our  Lord  and  Sa^ 
'iifviour  Jefus  Chriji^ 

JVl  Y  Brethren,  among  the  various  mo- 
tives with  which  Revelation  abounds,  there  are  none 
more  folemn  and  impreflive  than  thofe  which  are  de- 
rived from — 'Death.  Hence  the  facred  writers  of-» 
ten  refer  to  it.  They  remind  us  of  the  fuddennefs  of 
its  arrival.  They  forewarn  us  of  the  nearnefs  of  its 
approach.  They  alfo  intimate  the  importance  of  its 
confequences  as  terminating  this  ftate  of  trial,  fealing 
up  our  characters,  and  tranfmitting  them  to  the  judg- 
ment of  the  great  day,  to  be  opened  and  publifhed  be- 
fore an  aflembled  world. 

The  apoflle  Peter  urges  the  manner  of  our  dying. 
He  would  have  us  die  well,  not  only  in  a  ftate  offal- 
vadon  but  of  peace  and  triumph  ;  "So  an  entrance 
"  fhall  be  miniftered  unto  you  abundantly,  into  the 
«'  everlafting  kingdom  of  our  Lord  and  Saviour  Jefus 


Ser.  xx,]         Happimfs.  in  Death.  58!>' 

"  Chriil."  Todojuftice  to  this  fubjed,  it  will  be 
neceliary  to.confider  tl>ifee  things.  I.  The  (late  to 
Avhicl^  the  Chriftian  looks  forward,  'f*  the  everlailing 
"  kingdom  of  our  Lord  and  Saviour  Jefus  Chrift." 
II.  The  mode  of  his  admiihon,  "  an  entrance  minif- 
''  tered  abundantly."  III.  The  condition  on  which 
the  privilege  depends,  it  is  the  confequence  of  fome- 
thing  clearly  implied  j  "  So,  So  an  entrance 
"  shall  be  ministered  unto  you  abundi^^ntly, 
^*  into  the  everla-sting  kingdom  of  our  lord 
*Vand  Saviour  Jesus  Christ.'' 

I.  Chriflians,  we  know  very  little  of  "  the  hope 
'^  which  is  laid  up  for  us  in  heaven  ;"  it  is."  the  glory 
*'  which  fliall  be  revealed  in  us."  While  we  are  in 
this  weak  ftate  of  flelh  and  blood,  the  full  difclofure 
would  be  too  dazzling  for  the  feeble  eye.  It  would 
4lfo,by  making  too  ftrong  an  imprefTion, operate  inju- 
rioully,  unhinging  us  from  our  prefent  connexions, 
and  depriving  thofe  concerns  which  demand  a  fubor- 
dinate  fhare  of  attention,  of  all  power  to  ftrike  and  en- 
gage our  minds.  "  We  walk  by  faith,  not  by  fight ;" 
but  "  we  know  in  part."  We  have  fome  reprefenta- 
tions  of  our  future  bleflednefs  accommodated  to  our 
faculties,  and  derived  from  fcenes  wdth  which  we  are 
famiUar. 

It  is  a  kingdom,  a  Hate  of  royal  empire,  expanding 
over  a  better,  a  heavejily  country,  w^here  there  is  no 
curfe  ;  whofe  laws  are  equity  and  perfedion  ^  w^hofe 
riches  and  honours  and  refources  are  infinite  ;  whofe 
fubjecls  are  ^U  wife  and  good  ;  living  together  as 
friends,  all   princes   themfelves,  all   happy,  efcaped 


390  Happinefs  in  Death.         [Ser.  xx> 

ffom  the  troubles  of  life,  the  infirmities  and  difeafes 
of  body,  the  diftrefles  and  accufations  of  confcience, 
the  remains  of  ignorance  and  of  fin,  and  innumerable 
vexations,  which  now  make  us  groan,  and  long  to 
emigrate  thither.  Two  things  are  fpoken  of  this 
kingdom,  which  deferve  remark. 

The  firft  concerns  its  permanency  and  duration. 
It  is  "  the  EVERLASTING  kingdom  of  our  Lord  and 
*^  Saviour."  Every  thing  here  is  perifhable  and  tran- 
fitory.  We  tremble  to  look  at  our  pofleiTions  and 
enjoyments,  left  we  fliould  fee  them  in  motion,  fpread- 
ing  their  wings  to  flee  away.  Many  already  in  talk- 
ing of  their  comforts  are  compelled  to  go  back  ; 
"  I  HAD  a  huftDand,  children,  health,  affluence,  and  I 
«  faid,  I  fhall  die  in  my  neft." 

As  it  is  with  individuals  and  families,  fo  it  is  with 
communities.  "  The  fafhion  of  this  world  pafleth 
*'  away."  Where  now  is  the  city  whofe  top  was  to 
reach  to  heaven  and  defy  a  fecond  flood  ?  What  have 
become  of  the  kingdoms  of  the  earth,  whofe  fame  fills 
the  page  of  hiftory  ?  The  Aflyrian,  Perfian,  Grecian, 
Roman  empires  arofe,  aftoniftied  mankind  for  a  fea- 
fon,  and  difappeared.  And  not  only  the  moft  mag- 
nificent and  durable  productions  of  human  power  and 
ikill,  but  even  the  eftabliflied  frame  of  nature  fliall  be 
demolifiied  ;  "  The  heavens  fliall  pafs  away  with  a 
*'  great  noife,  and  the  elements  fliall  melt  with  fervent 
"  heat,  the  earth  alfo,  and  the  works  that  are  therein 
"  fliall  be  burnt  up.  Neverthelefs,  we  according  to 
"  his  promife  look  for  new  heavens  and  a  new  earth, 
"  wherein  dwelleth  righteoufnefs."  Then  follows  a 
kingdom  not  marred  by  fin,   not  liable  to  declenfion 


Sir.  xx.1  Happine/s  in  Death,  891 

or  change  ;  a  kingdom  which  cannot  be  (haken,  fe- 
,  cure  from  internal  decay  and  external  violence  ;  a 
Idngdom  prepared  from  the  foundation  of  the  world, 
and  which  fliall  furvive  its  diflblution,  and  having 
feen  the  fun  turned  into  darknefs  and  the  moon  into 
blood,  fhall  flow  on  through  eternal  ages. 

The  greater  any  good  is  which  we  poifefs,  the  more 
does  it  awaken  our  concern,  and  the  more  anxious 
are  we  to  inquire  after  fecurity  and  tenure.  But 
here  is  no  room  for  apprehenfion  ;  the  happinefs  is  as 
certain  as  it  is  excellent,  as  durable  as  it  is  vafl  ;  and 
the  Scripture  never  overlooks  this  important  confider- 
ation.  Is  it  "  meat  ?*'  It  "  endureth  to  everlafting 
"  life.''  Is  it  a  "  treafure  ?"  "  Moth  and  rufl  can- 
"  not  corrupt,  nor  thieves  break  through  and  ileal." 
Is  it  "  a  crown  of  glory  ?"  It  "  fadeth  not  away." 
Is  it  a  "  houfe  ?"  It  is  "  a  building  of  God,  not  made 
*'  with  hands,  eternal  in  the  heavens."  Is  it  a  "  city  ?" 
It  is  "  a  city  which  hath  foundations,  whofe  builder 
"  and  whofe  maker  is  God."  Is  it  a  "  kingdom  ?" 
It  is  "  everlafting." 

Behold  the  fecond  circumftance  with  regard  to  this 
blefled  ftate.  It  is  "  the  everlafting  kingdom  of  ouk 
"  Lord  and  Saviour  Jesus  Christ."  And  what 
means  this  relation  ?  It  is  furely  defigned  to  diftiri- 
guifti  him '  froni  a  mere  pofleflbr,  and  to  intimate  pe- 
culiar prerogative,  refidence,  adminiftration.  It  is 
his  by  claim.  As  the  Son  of  God  he  is  "  Heir  of  all 
"  things  :  being  made  fo  much  better  than  the  angels, 
"  as  he  hath  by  inheritance  obtained  a  more  excel- 
"  lent  name  than  they.  For  unto  which  of  the  angels 
"  faid  he  at  any  time,  Thou  art  my  Son,  this  day  have 


S92  Happinefs  in  Death.  [Ser.  xit, 

'*  I  begotten  thee  ?  And  again,  Lwili  be  to  him  a 
*'  Father,  and  he  ihall  be  to  me  a  Son,  ?  And  again^ 
*'  when  he  bringeth  in  the  fir fl: -begotten  into  the 
"  world,  he  faith.  And  let  all  the  angeisr  of  God  wor- 
'**  Ihip  him.  And  of  the  angels  he  faith,  Whomak- 
*' eth  his  angels  fpirits,  and  his  mmiifers  a  flame  of 
'*  fire.  But  unto  the  Son  lie  faith,  Thy  throne,  O 
*^  God,  is  for  ever  and  ever  ; .  a  fceptre  of  righteouf- 
*'  nefs  is  the  fceptre  of  thy  kingdom  •.' thou  haflioved 
*^  righteoufnefs,  and  hated  iniquity  ;;  therefore  God 
*'  even  thy  God  hath  anointed  thee  with  the  oil  of 
'*- gladnefs  above  thy  fellows."  For. under- another 
view  he  acquired  it  as  the  reward  of  his  obedience 
and  fuffeiings.  "  For  unto  the  angels  hath  he  not 
''  put  in  fubjection  the  world  to  come,  of  which  we 
*'  fpeak  ?  But  we  fee  Jefus,  vv-ho  was  made  a  little 
*'  lower  than  the  angels,  for  the  fufFering  of  death, 
*'  crowned  with  glory  and  honour."  "  Who,  being 
**'  in  the  form  of  God,  thought  it  no  robbery  to  be 
^'  equal  with  God  ;  but  made  himfelf  of  no  reputa- 
*'  tion,  and  took  upon  himfelf  the  form  of  a  fervant, 
*^  and  was  made  in  the  likenefs  of  men  ;  and  being 
*'  found  in  falhion  as  a  man,  he  humbled  himfelf,  and 
^^  became  obedient  unto  death,  even  the  death  of  the 
<^  crofs.  Wherefore  God  alfo  hath  highly  exalted 
"  him,  and  given  him  a  name  which  is  above  every 
*'  name  ;  that  at  the  name  of  Jefus  every  knee  Ihould 
"  bow,  of  things  in  heaven,  and  things  in  earth,  and 
"  things  under  the  eai*th  ;  and  that  every  tongue  ihould 
^'  confefs  that  Jefus  Chrift  is  Lord,  to  the  glory  of 
**  God  the  Father."  He  has  now  the  difpofal  of  the^ 
offices  and  privileges  of  the  empire  among  his  faithful 


Ser.   XX.]  Happinefs  in  Death,  393 

followers.  This  was  farely  the  idea  of  the  dying  thief, 
when  he  prayed,  "Lord,  remember  me  when  thoii 
"  comeft  into  thy  kingdom  ;''  and  of  Paul,  when  he 
faid,  "  and  the  Lord  (hall  deliver  me  from  every  evil 
"  work,  and  preferve  me  unto  pi  is  heavenly  king- 
"  dom."  He  is'the  Sovereign  ;  and  there  he  rules, 
not  as  here  ''  in  the  midH:  of  his  enemies.'*  No  trea- 
fon,  no  fedition,  no  difaffeclion  there.  All  are  ador- 
ing and  praifmg  him  ;  "  Worthy  is  the  Lamb  that 
"  was  flain  to  receive  honour,  and  riches,  and  wifdom, 
"  and  flrength,  and  honour,  and  glory,  and  blefiing." 
There  he  reigns  immediately,  always  in  view,  and  ac- 
ceflible  to  all.  There  he  appears  in  our  nature,  the 
principle,  the  image,  the  pledge  of  our  glory  and  hap- 
pinefs. He  has  taken  poflefTion  in  our  name  ;  and  is 
preparing  a  place  for  us  ;  and  will  by  and  by  re- 
ceive us  to  HIMSELF,  that  where  he  is,  there  we  may 
be  alfo. 

It  has  been  often  faid,  "  that  however  we  may  dif- 
"  fer  from  each  other,  we  all  hope  for  the  fame  heav- 
"  en.'*  But  nothing  can  be  more  falfe.  The  believ- 
er in  Jefus,  who  loves  him  above  all,  and  places  the 
whole  of  his  happinefs  in  him,  he,  and  he  alone,  real- 
ly defires  the  heaven  of  the  Bible  ;  a  pure,  fpiritual, 
CHRISTIAN  heaven,  the  effence  of  which  is  the  pref- 
ence  and  glory  of  the  Redeemer.  This  is  the  heav- 
en he  demanded  for  all  his  followers ;  "  Father,  I 
*'  will  that  they  alfo  whom  thou  hail  given  me,  be  with 
"  me  where  I  am  to  behold  my  glory."  This  is  the 
heaven  Paul  defired  for  himfelf  ;  "  I  long  to  depart^ 
"  to  be  with  Chrift,  which  is  far  better."  Andfuchis 
the  difpofition  of  every  true  follower  of  the  Lord  Je- 
B  B  b 


394  Happinefs  in  Death,  [Ser.   xx. 

fus  ;  "  This  is  enough  ;  this  is  the  heaven  of  Heav- 
^'  en  ;  there  I  (hall  fee  Him  who  is  altogether  lovely  : 
"  there  I  fiij.ll  behold  Him  v^^ho  gave  his  life  a  ranfom 
"  for  me  :  there  I  ihall  approach  the  Lamb  in  the 
'^  midfl  of  the  throne,  who  will  feed  me  and  lead  me 
"  to  hving  fountains  of  water  :  there  I  fhall  be  like 
"  him,  for  1  fhall  fee  him  as  he  is  :  there  I  ihall  be  for 
"  ever  with  the  Lord."  Having  confidered  the 
flate  to  which  we  are  encouraged  to  look  forward,  let 
us  obferve, 

II.  The  defirable  mode  of  admiffion.  And  here 
we  read  of  an  entrance,^  ministered  abun- 
dantly. 

What  is  the  entrance  ?  Unqueilionably — ^Death. 
"  By  one  man  fm  entered  into  the  world,  and  death 
'^  by  fm  ;  and  fo  death  hath  pafTed  upon  all  men,  be- 
"  caufe  all  have  fmned."  With  twp  exceptions, 
this  has  been  the  way  of  all  the  earth.  "  Enoch  was 
"  tranflated  that  he  fliould  not  fee  <Ieath.*'  "  Elijah 
"  went  up  by  a  whirlwind  into  heaVen."  They  depart- 
ed without  the  feparation  of  foul  and  body,  and  knew 
nothing  of  "  pains  and  groans  and  dying  flrife." 
They  were  not  unclothed,  but  clothed  upon  ;  and  in 
them  mortality  was  fwallowed  up  of  life.  But  only 
one  paflage  remains  for  us  ;  and  this,  not  an  eafy  and 
an  alluring,  but  a  rough  and  a  gloomy  one.  A  meffen- 
ger  brings  us  to  God,  but  it  is  "  the  King  of  Ter- 
"  rors  ;"  we  enter  the  land  flowing  with  milk  and 
honey,  but  it  is  through  "  the  valley  of  the  fhadow 
"of  death." 

But  you  fhould  remember  that  your  entrance  into 


Ser.   xx.]         Happincfs  in  Death,  395 

the  invifible  world  is  administered  ;  "  Are  not  two 
"  fparrows  fold  for  a  farthing  ?  and  one  of  them  fliall 
"  not  fall  to  the  ground  without  your  Father.  Fear 
"  not  therefore,  ye  are  of  more  value  than  many 
''  fparrows."  ''  The"  very"  hairs  of  your  head  are 
"  all  numbered.'*  "  Precious  in  the  fight  of  the 
"  Lord  is  the  death  of  his  l^ints  ;"  and  he  orders  all 
the  circumflances  attending  it.  Not  only  is  the  will 
of  God  concerned  in  the  general  fentence  of  mortal- 
ity pronounced  upon  us,  but  death  always  receives  a 
particular  commiffion  from  him.  Hence,  in  a  fnnilar 
condition,  one  is  taken  and  another  left.  The  circum- 
(lance  of  time  is  fixed  by  him  ;  "  The  number  of 
"  our  months  is  with  him."  The  place  is  determined 
by  his  purpofe.  The  means  and  the  manner  of  our 
removal  are  difpofed  by  his  pleafure.  Whether  we 
are  to  die  young  or  old  ;  whether  we  are  to  be  feized 
at  home  or  abroad  ;  whether  we  fhall  be  carried  off 
by  accidents  or  difeafe  ;  whether  we  fhall  expire  flow- 
ly  or  fuddenly,  are  fecrets  impenetrable  to  us,  but 
all  is  wifely  and  kindly  regulated  by  his  Providence. 

The  death  of  fome  is  diftinguifhed  by  indulgences 
and  honours  not  vouchfafed  to  all  ;  and  this  is  what 
the  apoftle  means  by  an  entrance  miniflered  unto  us 
ABUNDANTLY.  For  all  do  not  enter  alike.  Some 
fhipwrecked,  are  wafhed  by  the  furge  half  dead  on 
the  fhore,  or  reach  it  clinging  terrified  to  a  plank  ; 
others,  with  crowded  fails  and  with  a  preferved  cargo 
of  fpices  and  perfumes,  beautifully,  gallantly  enter 
the  defired  haven.  Some  are  fcarcely  faved,  and 
fome  are  more  than  conquerors.  A  triumph  was  not 
decreed  to  every  Roman  general  upon  his  return  to 


S96  Happinefs  in  Death.  [Ser.   XX. 

the  capital.  Can  we  imagine  the  martyrs  ifluing  from 
the  flames  entered  heaven  Uke  a  Chriftian,  who  had 
been  often  tempted  to  conceal  his  religion  to  efcape  a 
fnecr  or  a  frown  ?  We  may  obferve  a  remarkable  di- 
verfity  even  in  the  deaths  of  common  believers.  Some 
die  only  fafe,  while  their  ftate  is  unknown  to  them- 
felves,  and  fufpe£led  by  others.  In  fome,  hope  and 
fear  alternately  prevail.  Some  feel  a  peace  which  pafT- 
eth  all  underflanding,  while  fome  exult  with  a  joy  un- 
fpeakable  and  full  of  glory.  And  in  thefe  is  fulfilled 
the  language  of  the  promife,  "  With  gladnefs  and  re- 
"  joicing  fliall  they  be  brought :  they  fhall  enter  into 
*'  the  King's  palace."  They  are  "  joyful  in  glory" 
before  they  have  reached  it,  and  "  fhout  aloud  upon 
"  their"  dying  "  beds."  God  deals  with  them  as  he 
did  with  Mofes,  when  he  led  him  to  the  top  of  Pifgah 
and  gave  him  a  profpedl  of  the  holy  land  ;  only  with 
this  difference,  his  view  was  a  fubftitute  for  poifefTion, 
while  their  look  is  to  render  the  pafTage  eafier,  and 
to  make  them  haflen  to  th^  goodly  mountain  of  Leb- 
anon. Such  a  death  the  apoflle  valued  more  than 
the  continuance  of  life  ;  all  his  concern  was  to  "  fin- 
"  ifh  his  courfe  with  joy  ;"  and  the  affured  hope  of 
this  w^ould  animate  thoufands,  and  reconcile  them  to 
all  the  trials  they  endure.  It  is  defirable  and  valua- 
ble, both  with  regard  to  themfelves  and  others. 

They  will  need  it  themfelves.  It  is  a  new,  a  try- 
ing, and  an  awful  thing  to  die.  They  will  find  dying 
to  be  work  enough,  without  having  doubts  and  fears 
to  encounter.  The  diftreffes  of  life  admit  of  allevia- 
tion and  diverfion  ;  but  it  is  othcrwife  with  the  pains  of 
death.  Worldly  pm*fuits  are  broken  oft',  fenfual  pleaf- 


Ser.  XX.]         Happtnefs  in  Death.  ;397 

iires  are  excluded,  convcrfation  is  dliiicult,  friends  arc 
anxious  and  fearful  ;  and  if  you  have  no  joy  fpring- 
ing  up  in  you  from  a  fpiritual  fource,  your  condition 
is  deplorable  and  defperatc.  Would  you  die  in  dark- 
nefs,  or  in  the  light  of  God's  countenance  ?  Would 
you  enter  another  world,  ignorant  whether  you  fliall 
Hep  into  endlefs  happinefs  or  mifery  ;  or  depart,  able 
to  fay  as  you  look  back  with  a  fmile  upon  furvivors, 
"  Whither  I  go  ye  know,  and  the  way  ye  know  ?^' 

You  fhould  long  for  this  alfo  on  the  behalf  of  oth- 
ers. This  is  the  laft  time  you  can  do  any  thing  hi 
ferving  God  and  your  generation  ;  but  by  this  you 
may  be  rendered  peculiarly  ufeful.  Your  dying  looks 
and  your  dying  words  may  make  imprefTions  which 
ihall  never  be  erafed.  Some  who  have  refufed  to 
hear  fermons,  have  been  convinced  by  a  dying  bed. 
The  religion  which  can  produce  fuch  patience  and  re- 
(ignation,  courage  and  joy,  has  become  honourable 
in  their  efteem.  They  have  admired  and  refolved 
to  follow  a  Mafler,  who  does  not  cad  off  his  fervants 
when  their  flrength  faileth,  and  who  blefTes  them  with 
flrong  confolation  when  others  are  left  without  fup- 
port.  The  evidence  is  too  plain  to  be  denied,  too  fol- 
emn  to  be  ridiculed.  Such  a  death  has  alfo  often 
been  profitable  to  thofe  who  were  already  in  the  way 
to  Zion,  but  v/alking  with  trembling  fteps,  and  often 
fearing  how  it  would  go  with  them  at  laft  ;  when 
they  have  feen  the  grace  of  God,  they  have  been  glad, 
their  ardour  has  rekindled,  their  courage  has  been  re- 
newed ;  they  have  faid,  "  Why  may  it  not  be  fo  with 
"  me  ?  The  Lord  is  my  helper,  I  will  not  fear." 
When  Do6tor  Rivet  was  labouring   under  the  difeafe 


^98  Happinefs  in  Death.  [Ser.  xx. 

which  ended  in  his  diffolution,  he  faid,  "  Let  all  who 
"  come  to  inquire  after  me,  be  allowed  to  fee  me.  I 
''  ought  to  be  an  example  of  religion,  dying  as  well  as 
"  living  ;  and  Chriil  iliall  be  magnified  in  my  body, 
*'  whether  it  be  by  life  or  by  death."  "  Let  me  die 
"  the  death  of  the  righteous,  and  let  my  lall  end  be 
*'  like  his."  But  in  order  to  this  it  will  be  necelTary 
for  us, 

III.  To  examine  the  condition  upon  which  this 
privilege  is  fufpended,  and  which  is  obvioufly  here 
implied  ;  "  For  fo  an  entrance  fhall  be  miniftered 
"  unto  you  abundantly,  into  the  everlafling  kingdom 
"of  our  Lord  and  Saviour  Jefus  Chriil.''*  There  are 
two  things  w^hich  it  will  be  proper  for  us  briefly  to  pre- 
mife.  Firlt,  There  are  cafes  in  which  Chriflians  may 
be  affected  all  through  life  by  bodily  caufes,  having 
fomething  morbid  and  atrabilarious  in  their  conflitu- 
tion,  which  fubjects  them  to  various  changes  and  de- 
preflions  with  which  religion  has  no  concern.  There 
is  no  reafoning  from  thefe  inftances.  Secondly,  It 
is  not  for  us  to  determine  what  God  may  do  in  par- 
ticular cafes  ;  fc>r  he  does  not  always  deal  with  his 
people  accoi'ding  to  their  defer t  ;  he  is  flow  to  anger 
and  ready  to  forgive.  Neverthelefs  he  has  given  us  a 
rule  by  which  we  are  to  walk  ;  and  has  wifely  efl:ab- 
liftied  a  connedion  between  duty  and  privilege.  And 
I  am  perfuadcd  that  there  is  not  an  individual  in  this 
aflembly,  who  would  not  rationally  and  fcripturally 
expedt  to  find  one  courfe  of  life  attended  with  a  more 
favoured  and  happy  death  than  another  ;  nor  can 
there  be  much  difpute  iu  determining  the  nature  of 


3er.  XX.]  Happinefs  in  Death,  399 

this  courfe ;  this  being  one  of  thofe  cafes  in  which 
men  are  very  nearly  agreed.  It  would  be  well  il 
their  knowledge  and  their  practice  equally  harmoni- 
zed ;  but,  alas  !  what  ignorance  and  infidelity  cannot 
make  us  deny,  fm  and  the  world  can  make  us  negle(51: : 
this  courfe  requires,  that  you  fliould  habituate  your- 
felves  to  familiar  thoughts  of  Death.  This  will  dilii- 
pate  the  terrors  which  arife  from  diflance  and  imag- 
ination ;  this  will  break  the  force  of  furprife  ;  this 
will  turn  a  frightful  precipice  into  a  gentle  Hope.  He 
who  can  fay,  "  I  die  daily,"  is  the  mod;  likely  to  die 
comfortably.  It  requires,  that  you  fhould  loofen 
your  affections  from  the  world.  A  gentle  breeze,  a 
flight  effort  will  bring  down  the  tree  around  w^hich 
you  have  dug,  and  whofe  larger  roots  you  have  cut 
off.  And  the  lefs  powerfully  you  are  attached  to  earth- 
ly things,  the  more  eafy  will  be  your  feparation  from 
them.  This  is  the  man  to  die,  whofe  mind  advances 
with  his  time  ;  who  feels  himfelf  a  fcranger  and  a  pil- 
grim upon  earth  ,  whofe  treafure  is  in  heaven  ;  and 
who  views  dying  as  only  going  home.  It  requires,  that 
you  ihould  obtain  and  preferve  the  evidences  of  par- 
don ;  without  thefe  you  cannot  be  fearlefs  and  tranquil 
in  the  near  views  of  eternity,  fmce  "  after  death  is  the 
"  judgment."  It  requires  you  to  keep  a  confcience 
void  of  offence  towards  God  and  towards  man.  Is 
he  in  a  condition  to  die,  who  has  lived  in  the  prac- 
tice of  fome  known  fm,  and  in  the  omiilion  of  fome 
known  duty  ?  Is  he  in  a  condition  to  die,  who  has 
worn  a  malk  of  hypocrify,  which  will  now  drop  off 
and  expofe  him  in  his  true  character  ^,  Is  he  in  a  con- 
dition to  die,  who  by  artifice,  unfair  dealing,  grinding 


400  Happinefs  in  Death,  [Ser.  XX. 

the  faces  of  the  poor,  has  amaffed  gam  which  v/ill  dn- 
honour  him  if  reflored,  and  damn  him  if  retain- 
ed ?  It  requires  us  to  live  in  the  exercife  of  brotherly 
kindncfs  and  chanty.  Of  all  we  do  for  Him,  noth- 
ing pleafes  him  more  than  this,  this  we  know  he 
will  acknowledge  in  the  day  of  judgment,  and  why 
not  in  the  day  of  death  ?  "  Blefied  is  he  that  confider- 
''  eth  the  poor  :  the  Lord  will  deliver  him  in  time  oi 
"trouble."  "  The  Lord  will  ftrengthen  him  upon 
"  the  bed  of  languifhing  :  thou  wilt  make  all  his  bed 
"  in  his  ficknefs.'*  Many  are  praying  for  him  ;  the 
widows  and  the  fatherlefs  cry,  and  their  cry  entereth 
"  the  ears  of  the  Lord  of  Sabaoth."  It  requires  an 
attention  to  religion  in  your  families.  I  pity  that  fa- 
ther, who  will  be  furrounded  when  he  dies  with  chil- 
dren, whofe  minds  he  never  informed,  whofe  difpo- 
fitions  he  never  curbed,  whofe  manners  he  never 
guarded  ;  who  fees  one  an  infidel,  another  a  profligate, 
and  all  irreligious.  I  know  that  you  are  not  anfwer- 
able  for  the  converfion  of  your  offspring,  but  you  are 
refponlible  for  the  ufe  of  all  proper  means  ;  and  if 
thefe  have  been  negleded,  you  will  plant  your  dying 
pillow  with  thorns  ;  whereas  if  you  have  ferioufly  and 
perfeveringly  attended  to  them,  your  dying  repofe  (hall 
not  be  difturbed  by  want  of  fuccefs  ;  but, you  fhall  be 
able  to  fay,  "  Although  my  houfe  be  not  fo  with  God, 
"  yet  hath  he  made  with  me  an  everlafting  covenant, 
"  ordered  in  all  things  and  fure  ;  for  this  is  all  my 
''  falvation  and  all  my  defire,  although  he  make  it  not 
*'  to  grow." 

In  a  word,  it  requires  you  to  live  in  the   ilrenuous 
cultivation    of    practical    and    progreflive    religion- 


Ser.  XX.]         Happinefs  in  Death.  401 

"  And  befides  this,  giving  all  diligence,  add  to  your 
"  faith,  virtue  ;  and  to  virtue,  knowledge  ;  and  to 
'^  knowledge,  temperance  ;  and  to  temperance,  pa- 
"  tience  ;  and  to  patience,  godlinefs  ;  and  to  godli- 
'^  nefs,  brotherly  kindnefs  ;  and  to  brotherly  kind- 
^'  nefs,  charity.  For  if  thefe  things  be  in  you,  and 
'^  abound,  they  make  you  that  ye  fhall  neither  be 
"  barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
^'  jefus  Chrift.  But  he  that  lacketh  thefe  things  is 
"  blind,  and  cannot  fee  far  oif,  and  hath  forgotten 
"  that  he  was  purged  from  his  old  fms.  Wherefore 
"  the  rather,  brethren,  give  diligence  to  make  your 
"  calling  and  election  fure  ;  for  if  ye  do  thefe  things 
^'  yefliall  never  fall  :  for  fo,  an  entrance  fhall  bemin- 
"  iflered  unto  you  abundantly,  into  the  everlafting 
*'  kingdom  of  our  Lord  and  Saviour  Jefus  Chrift." 

My  Brethren,  If  there  be  fuch  differences  among 
Chriftians  in  dying,  we  may  be  affured  that  there  will 
be  inequalities  in  heaven.  If  there  be  fuch  diverfities 
in  the  order  of  their  admiflion,  who  can  fuppofe  they 
will  all  be  upon  a  level  as  foon  as  they  have  entered  i' 
There  are  various  ranks  and  degrees  among  our  fel- 
low-fervants  and  elder  brethren,  thrones  and  domin- 
ions, principalities  and  pojvers.  The  works  of  God 
on  earth  and  in  the  vifible  heavens  are  diflinguifhed 
by  a  pleafmg  variety  ;  "  All  flefh  is  not  the  fame 
"  flefh  :  but  there  is  one  kind  of  flefh  of  men,  anoth- 
"  er  flefh  of  beafls,  another  of  fifhes,  and  another  of 
"  birds.  There  are  alfo  celeflial  bodies  and  bodies 
"  terreftrial  :  but  the  glory  of  the  celeflial  is  one^ 
"  and  the  glory  of  the  terreftrial  is  another.  There  is 
"  one  glory  of  the  fun,  and  another  glory  of  the 
C  c  c 


402  Happinefs  in  Death.  [Ser.   xx^ 

"  moon,  and  another  glory  of  the  flars  ;  for  one  ftar 
"  differeth  from  another  ftar  in  glory.  So  alfo  is  the 
*'  refurredlion  of  the  dead."  Let  us  therefore 
"  look  to  ourfelvcs  that  we  receive  a  full  reward." 

It  is  impoilible  to  clofe  without  afking  you  in  the 
prefence  of  God,  What  preparation  have  you  made 
for  a  dying  hour  ?  Surely  you  do  not  expect  to  live 
here  always ;  you  know  that  you  muft  die  ;  and  if 
ever  you  think  of  it,  you  cannot  help  wilhing  to  die 
in  peace.  But  can  you  hope  to  conclude  in  comfort, 
a  hfe  palTed  in  guilt  ?  "  Be  not  deceived  ;  God  is  not 
"  mocked  :  for  whatfoever  a  man  foweth,  that  fliall 
"  he  alfo  reap.  For  he  that  foweth  to  his  flefh,  fhall 
"  of  the  flefh  reap  corruption  :  but  he  that  foweth  to 
*'  the  Spirit,  ihall  of  the  Spirit  reap  life  everlafting." 
You  are  not  in  a  ftate  to  die  even  safely.  You 
have  only  heard  what  you  have  to  lofe.  To  you  no 
entrance  will  be  adminiftered. 

But  I  addrefs  myfelf  to  Chriftians  ;  and  call  upon 
you  to  think  much  of  a  dying  hour.  The  care  of  dy- 
ing well,  will  influence  you  to  live  fo.  Value  things 
according  to  the  views  you  will  have  of  them,  when 
you  look  back  from  the  borders  of  the  grave.  You 
fee  the  blelfednefs  we  fpeak  of  does  not  depend  upon 
genius,  learning,  earthly  riches,  worldly  diftindions. 
But  fome  things  have  a  favourable  influence  over  a 
dying  hour  ;  value,  feledl,  purfue  thefe.  By  fuch  a 
death,  regulate  your  plans  of  living.  Be  pioufly  am- 
bitious ;  feek  after  fpiritual  profperity  ;  be  rich  in 
faith ;  be  filled  with  the  fruits  of  righteoufnefs  y 
give  all  diligence  to  the  full  affurancc  of  hope  unto  the 
end.     Happy  is  the  man   who  is  no    longer  "  in  bon- 


Ser.  xx.]         Happinefs  in  Death,  403 

"  dage  through  fear  of  death  ;"  who  can  think  with 
compofure  of  "  the  houfe  appointed  for  all  living ;" 
who  can  fpend  an  hour  among  the  tombs,  and  fay, 
*'  Well,  hither  I  have  no  reluctance  to  come  when  my 
"  heavenly  Father  fends  the  fummons.  I  know  in 
"  whom  I  have  believed  ;  and  am  perfuaded  that  He 
*'  is  able  to  keep  that  which  I  have  committed  to  him 
"  againft  that  day."  "  O  Death  !  where  is  thy 
*'  fting  ?  O  Grave  !  where  is  thy  victory  ?  The  fling 
^'  of  death  is  fin,  and  the  ftrength  of  fin  is  the  law  ; 
^^  but  thanks  be  to  God,  who  giveth  us  the  viQ;ory 
^^  through  our  Lord  Jefus  Chrift." 


SERMON        XXL 


SERVICE  DONE  FOR  GOD  REWARDED. 


EzEK.  xxix.   17 — 20. 

And  it  came  to  pafs  in  the  feven  and  twentieth  year^  in 
the  firjl  months  in  the  jirji  day  of  the  months  the  ijuord 
of  the  Lord  came  unto  me^  f^y^^'^Z'>  ^^^  of  man,  Nebu- 
chadrezzar king  of  Babylon  caufed  his  army  toferve 
a  great  fervice  againfl  Tyrus  :  every  head  was  made 
bald, and  every  Jhoulder  was  peeled  ;  yet  had  hem  wa- 
ges,nor  his  army  for  Tyrus,  for  the  fervice  that  he  had 
ferved  againfl  it :  therefore  thus  faith  the  Lord  God, 
behold,  I  will  give  the  land  of  Egypt  unto  Nebuchad- 
rezzar king  of  Babylon  ;  and  he  fhall  take  her  mul- 
titude, and  take  her  fp oil,  and  take  her  prey  ;  and  it 
fhall  be  the  wages  for  his  army,  I  have  given  him 
the  land  of  Egypt  for  his  labour  wherewith  he  ferved 
againfl  it,  becaufe  they  wrought  for  me,  faith  tht 
Lord  God, 

^'  Surely  the  Lord  win  do  nothing, 
"  but  he  revealeth  his  fecret  unto  his  fervants  the 
*'  prophets.*'  When  he  would  bring  in  the  flood  up- 
on the  ungodly  world,   he    divulged  his  purpofe  to 


Ser.  XXI.]         Service  done  for -,  &c.  405 

Noah.  From  Abraham  he  would  not  hide  the  thinnr 
he  was  about  to  do  In  the  deflrudion  of  the  cities  of 
the  plain.  When  by  his  judgments  he  refolved  to 
punifh  the  houfe  of  Eli,  he  lodged  the  heavy  tidings 
with  Samuel.  To  Ifaiah,  Jeremiah,  and  Ezekiel,  he 
announced  the  revolutions  and  doom  of  the  furround- 
ing  nations. 

Now  this  was  done,  firft,  for  the  honour  of  thefe 
diflinguifhed  fervants  of  God,  by  fhewing  the  confi- 
dential friendfliip  with  which  he  favoured  them  ;  and 
fecondly,  for  the  conviftion  and  confirmation  of  oth- 
ers. The  truth  of  thefe  predictions  wpuld  increafmg- 
ly  appear  in  their  fucceflive  accomplifhments.  The 
inference  was  obvious  and  undeniable.  Who  could 
drawback  the  veil  which  conceals  futurity  ?  Who 
could  pierce  through  the  obfcurity  of  ages  and  gener- 
ations, and  foretell  things  to  come  ?  He,  and  He 
alone,  "  who  declareth  the  end  from  the  beginning, 
*•  and  from  ancient  times  the  things  that  are  not  yet 
"  done  ;  faying.  My  counfel  fhall  (land,  and  I  wall  do 
"  all  my  pleafure.*' 

The  burden  of  the  prophecy  which  is  to  engage 
your  prefent  thoughts,  is  the  donation  of  Egypt  to  the 
king  of  Babylon  for  his  trouble  in  taking  Tyre. 

Tyre  was  a  place  famous  for  navigation,  merchan- 
dife,  and  riches.  Our  prophet  calls  it,  "  The  mart  of 
"  nations,'*  and  enumerates  the  various  countries  iu 
whofe  commerce  it  traded.  But  trade  is  perpetually 
changing  its  refidence.  It  pafled  from  Tyre  to  Al- 
exandria, from  Alexandria  to  Venice,  from  Venice  to 
Antwerp,  from  Antwerp  to  Amflerdam,  from  Am- 
fterdam  to  London.     And  if  there  be  any  truth  in 


406  Service  done  for  [Ser.  xxi. 

hiftory,  an  abundance  of  commerce  has  generally,  if 
not  univerfally,  proved  the  ruin  of  the  countries  in 
which  it  has  prevailed.     It  pours   in  wealth  ;  wealth 
is  favourable  to  every   fpecies  of  wickednefs  ;  and 
wickednefs,  by  its  natural  tendency,  as  well  as  by  the 
curfe  of  God,  brings  in  calamity  and  mifery.     So  it 
was  with  Tyre.   Luxury,  pride,  infolence,  licentiouf- 
nefs  of  manners,  indifference  to  the  diflrelTes  of  oth- 
ers, prefumptuous  confidence  in  their  refources,  all 
thefe  abounded  among  them  and  foreboded  the  evil 
day  ;  "  Therefore  thus  faith  the  Lord  God  :  Behold 
*'  I  am  againfl  thee,  O  Tyrus,  and  will  caufe  many 
*'  nations  to  come  up  againfl  thee,  as  the  fea  caufeth 
*'  his  waves  to  come  up.     For  behold,  I  will  bring 
*'  upon  Tyrus,  Nebuchadrezzar  king  of  Babylon,  a 
*'  king  of  kings,  from  the  north,  with  horfes  and  with 
*'  chariots,  and  with  horfemen,  and  companies,   and 
"  much  people.     He  fhall  Hay  with    the  fword  thy 
*'  daughters  in   the  field  :  and  he   fhall  make  a  fort 
"  againfl  thee,  and  cafl  a  mount  againfl  thee,  and  lift 
"  up  the  buckler  againfl  thee.     And  he  fhall  fet  en- 
*'  gincs  of  war  againfl  thy  walls,  and  with  his  axes  he 
**  fhall  break  down  thy  towers.     And  I  will  make 
*'  thee  like  the  top  of  a   rock  :  thou  fhalt  be  a  place 
*'  to  fpread  nets  upon  ;     I  the  Lord  have  fpoken  it." 
This  prediction  was  now  accomplifhed.     Tyre  had 
fallen,   but   not   without  immenfe  labour  and   lofs. 
Thirteen  years  Nebuchadrezzar  befieged  it  with  a 
large  army.     Toihng  for  fo  many  feafons,  night  and 
day,  fummer  and  winter,  the  foldiers  endured  incred- 
ible hardfhips  ;  "  every  head  was  bald  ;  every  fhoul- 
"  der  was  peeled."     For  the  walls  were  deemed  im^ 


Ser.  XXI.]  God  Rewarded.  407 

pregnable,  and  the  place  being  open  to  the  fea  could 
eafily  receive  frelli  fupplies  of  provifion  and  of  men 
from  the  various  colonies  which  they  had  in  the  Med- 
iterranean. But  its  fate  was  determined.  At  length 
a  breach  was  made  ;  and  further  refiflance  became 
ufelefs.  But  numbers  of  the  Tyrians  efcaped  in  their 
veflels,  after  taking  their  mofl  valuable  articles  on 
board,  and  throwing  the  reft  into  the  fea  ;  fo  that 
Nebuchadrezzar  when  he  entered,  inftead  of  a  rich 
booty  to  indemnify  him  for  his  lofles,  found  nothing 
but  empty  houfes  and  ruins.  This  was  no  fmall  mor- 
tification. Ezekiel  is  therefore  commifTioned  to  in- 
fure  him  the  acquifition  of  a  country,  where  he  would 
find  lefs  difiiculty  and  more  recompenfe  ;  a  country 
abounding  in  corn,  in  cattle,  and  all  kinds  of  riches. 
*'  And  it  came  to  pafs  in  the  feven  and  twentieth 
*'  year,  in  the  firft  month,  in  the  firft  day  of  the 
"  month,  the  word  of  the  Lord  came  unto  me,  faying, 
''  Son  of  man,  Nebuchadrezzar  king  of  Babylon 
*'  caufed  his  army  to  ferve  a  great  fervice  againft  Ty- 
"  rus  :  every  head  was  made  bald,  and  every  Ihoul- 
*'  der  was  peeled  ;  yet  had  he  no  wages,  nor  his  ar- 
"  my,  for  Tyrus,  for  the  fervice  that  he  had  ferved 
"  againft  it  :  therefore  thus  faith  the  Lord  God, 
"  Behold,  I  will  give  the  land  of  Egypt  unto  Nebu- 
"  chadrezzar  king  of  Babylon  ;  and  he  Ihall  take  her 
"  multitude,  and  take  her  fpoil,  and  take  her  prey  ; 
''  and  it  fhall  be  the  wages  for  his  army.  I  have  giv- 
"  en  him  the  land  of  Egypt  for  his  labour  wherewith 
^'  he  ferved  againft  it,'becalife  they  wTOught  for  me, 
«  faith  the  Lord  God." 

Thefe    words   furnlih   us   with  three  refle£lions. 


408  Service  done  fur  [Ser.  xxi^ 

I.  The  difpofal  of  flates  and  nations  is  the  work  of 
divine  Providence.  II.  Men  may  ferve  God  really, 
when  they  do  not  ferve  him  by  defign.  III.  We  fhall 
never  be  lofers  by  any  thing  we  do  for  God. 

I.  The  disposal  of  states  and  nations  if 
THE  WORK  OF  DIVINE  pRoviDENCE.  This  Dan- 
iel confefled  when  he  faid,  '^  BlelTed  be  the  name  of 
"  God  for  ever  and  ever  :  for  wifdom  and  might  are 
"  his  :  and  he  changeth  the  times  and  the  feafons  : 
"  he  removeth  kings,  and  he  fetteth  up  kings  :  he 
"  giveth  wifdom  to  the  wife,  and  knowledge  to  them 
*'  that  know  underftanding."  He  rejefted  Saul,  and 
gave  the  Kingdom  to  David  an  obfcure  fhepherd.  He 
took  the  ten  tribes  from  Rehoboam,  and  transferred 
them  to  Jeroboam  originally  an  inferior  officer  in  his 
own  fervice.  It  was  occalioned  indeed  by  the  impru- 
dence of  the  king  in  rcfufing  the  advice  of  the  old 
men,  and  following  the  rafh  counfel  of  the  young  ; 
but  "  the  thing,"  fo  it  is  exprefsly  remarked,  "  the 
"  thing  was  of  the  Lord."  Thus  He  takes  Egypt 
from  Pharaoh-hophra,  and  adds  it  to  the  pofTefTions 
and  territories  of  the  Babylonilh  monarch.  Nothing 
could  be  a  greater  judgment  upon  a  country  than  to 
be  laid  open  to  the  horrors  of  invalion,  and  delivered 
up  to  the  defpotifm  of  an  unprincipled  tyrant,  who 
confidercd  them  as  his  property,  ufed  them  as  his 
tools,  degraded  them  as  his  vaffals,  difpofed  of  them 
as  his  vidims  ;  fo  that  "  whom  he  would  he  flew,  and 
"  whom  he  would  he  kept  alive  j"  but  "  the  Lord 
"  gave  it  to  him." 

Do  we  examine  thk  difpenfation  in  reference  to  the 


Ser.  XXI.]  God  Rewarded.  409 

authority  of  God  ?  It  is  unqueftionably  his  preroga- 
tive ;"he  has  a  right  to  do  what  he  will  with  his  own. 
"  I  have  made  the  earth,  the  man  and  the  bead  that 
"  are  upon  the  ground,  by  my  great  power  and  by 
"  my  out-llretched  arm,  and  have  given  it  unto  whom 
"  it  feemeth  meet  unto  me." 

Do  we  confider  it  in  connection  with  the  divine 
power  ?  Nothing  ir,  too  hard  for  the  Lord  ;  no  dif- 
ficulties He  in  his  way  ;  he  moves,  and  vallies  rife  and 
mountains  become  a  plain  ;  "  all  nations  before  him 
"  are  as  nothing,  and  are  counted  to  him  lefs  than 
"  nothing  and  vanity."  "  When  he  giveth  quietnefs, 
"  then  who  can  make  trouble  ?  and  when  he  hideth 
"  his  face,  then  who  can  behold  him  ?  whether  it  be 
"  done  againfl:  a  nation  or  againfl  a  man  only." 

Do  v/e  furvey  the  relation  it  has  to  the  righteouf- 
nefs  of  God  ?  He  is  the  moral  governor  of  the  uni- 
verfe,  "  who  renders  to  every  man  according  to  their 
"  works."  Individuals  can  be  rewarded  or  punifhed 
in  another  world  \  but  communities  are  judged  only 
in  this.  Here  he  deals  with  them  in  a  way  of  retri- 
bution, and  in  none  of  his  proceedings  is  he  arbitra- 
ry ;  there  is  always  a  caufe.  "  Righteoufnefs  exaltetli 
"  a  nation,  and  fm  is  a  reproach  to  any  people.'" 
"  O  houfe  of  Ifrael,  cannot  I  do  with  you  as  this  pot- 
"  ter  ?  faith  the  Lord.  Behold,  as  the  clay  is  in  the 
"  potter's  hand,  fo  are  ye  in  my  hand,  O  houfe  of 
^•^  Ifrael.  At  what  inftant  I  fhall  fpeak  concerning  a 
"  nation,  and  concerning  a  kingdom,  to  pluck  up,  and 
'*•  to  pull  down,  and  to  deflroy  it  ;  if  that  natioa 
"  againfl  whom  I  have  pronounced,  turn  from 
^'  THEIR  EVIL,  I  will  repent  of  the  evil  that  I  thought 

D    D    d 


410  Service  dune  for  [Ser.   xxu 

«'  to  do  unto  them.  And  at  what  inftant  I  fhall  fpeak 
"  concerning  a  nation,  and  concerning  a  kingdom,  to 
''•  build  and  to  plant  it ;  if  it  do  evil  in  my  fight, 
"  that  it  obey  not  my  voice,  then  I  will  repent  of  the 
"  good  wherewith  1  faid  I  would  benefit  them." 

Do  we  think  of  it  in  application  to  our  own  times  ? 
We  fhould  remember  that  it  has  nothing  in  it  pecu- 
liar or  uncommon  ;  that  perfons  in  former  ages  are 
to  be  viewed  as  fair  fpecimens  of  human  nature  in  gen- 
eral, and  the  dealings  of  divine  Providence  with  them 
as  holding  forth  the  unchangeable  nature  and  perfec- 
tions of  God  ;  that  "  he  is  the  governor  among  the 
"  nations"  now,  as  much  as  in  the  days  of  Ezekiel  \ 
and  that  were  a  hiftory  of  modern  events  to  be  writ- 
ten by  infpiration,  v/e  fhould  find  him  "  working  all 
"  thines  after  the  counfel  of  his  own  will,"  and  read 
it  recorded,  that  "  Out  of  him  came  forth  the  corner, 
^'  out  of  him  the  nail,  out  of  him  the  battle  bow,  out 
"  of  him  every  opprelTor  together." 

And  my  brethren,  this  is  precifely  the  view^  we 
fhould  endeavour  to  take  of  thefe  changes.  A  Chrif- 
tian  fhould  be  wifer  than  other  men,  and  where  they 
can  only  find  inflruments,  he  fliould  recognife  a  di- 
vine agency  ;  where  they  only  fee  a  creature,  he  fhould 
acknowledge  a  God,  "  of  whom,  and  throug:h  whom, 
"  and  to  whom  are  all  things."  When  we  view  this 
fovereign  Caufe  ofall  events,  the  face  of  the  univerfe 
is  changed  ;  the  earth  inflantly  becomes  a  place  of 
equity  and  order  :  the  hiflory  of  the  world  is  the  hif- 
tory of  God,  and  is  worth  reading.  Unlefs  we  fix 
upon  this  principle,  wc  fhall  be  in  danger  of  debafmg 
ourfelvcs  by  joining  in   worldly  parties  and  political 


Ser.  XXI.]  God  Rewarded,  411 

rage  ;  of  feeling  too  muGh  confidence  in  one  clafs  of 
men  >  and  too   much  fear  of  another  ;  of  prefcribing 
the  courfe  of  events,  and  fuffering  difappointment  and 
mortification  when  our  favorite  meafures  are  fubvert- 
ed.     We  have  feen  how  flrangely  unanfwerable  to 
any    human  expectation  various    occurrences  have 
proved  ;  how  little  comparatively  there  is  in  the  vari- 
ous modifications  of  civil  policy  deferving  the  anxiety 
of  a  Chriitian  ;  how  much  under  all  forms  of  govern- 
ment the  paflions  of  men  remain  the  fame.     A  high- 
er remedy  is  neceffary,  and   it  is  to  be  found  in  the 
Gofpel  only  ;  and  by  their  favourable  bearings  on  the 
difFufion  of  this  blefling,  it  becomes  us  principally  to 
eflimate  all  public  revolutions.     This  is  the  end  God 
has  ultimately  in  view,  and  he  is  able  to  accomplifh  it. 
He  is  "  wonderful  in  counfel,  and  excellent  in  work- 
"  ing."     He  is  doing  all  things,  and  he  is  "  doing  all 
''  things  well."     Let  us  not  make  our  ignorance  the 
ilandard  of  his  perfedion.     He  will  deduce  order 
from  confufion,  and  good  from  evil.     "  He  ftilleth 
"  the  raging  of  the  fea,  and  the  tumult  of  the  people.'* 
"  The  Lord   reigneth,  let  the  earth  rejoice,  let  the 
"  multitude  of  the   ifles   be  glad  thereof.**     Surely^^ 
O  Lord,  the  wrath  ^'  of  man  fliall  praife  thee,  the  re- 
"  mainder  of  wrath  fhalt  thou  reftrain."  Which  leads 
us  to  obferve, 

IL  That    men  may  serve  God  really,  when 

THEY  DO  NOT  SERVE  HIM    BY    DESIGN.       Nebuchad- 

rezzar  and  his  army,  fays  God,  "  wrought  for  me.'* 
"  O  AiTyrian,  the  rod  of  mine  anger,  and  the  ftafF  in 
"  their   hand  is  mine  indignation.     I  will   fend  him 


412  Service  done  for  |_Ser.  xxi. 

"■'  againil  an  hypocritical  nation,  and  againft  the  peo- 
"  pie  of  my  wrath  will  I  give  him  a  charge  to  take  the 
"  fpoil,  and  to  take  the  prey,  and  to  tread  them  down 
"  Kke  the  mire  of  the  fhreets.  Howbeit  he  meaneth 
"  not  fo,  neither  doth  his  heart  think  fo  ;  but  it  is  in 
'^  his  heart  to  deftroy  and  to  cut  off  nations  not  a  few." 
The  men  obeyed  their  commanders  ;  their  command- 
ers obeyed  Nebuchadrezzar  ;  Nebuchadrezzar  obe)"- 
ed  his  pride,  ambition,  avarice,  revenge  ;  and  his  pride, 
ambition,  avarice,  and  revenge  obeyed  the  will  of 
Heaven.  He  knew  nothing  of  God  ;  but  God  knevv' 
him,  and  "  girded  and  guided  him."  He  had 
one  end  in  viev/,  and  God  another  ;  but  in  taking  a 
wicked  city,  he  was  fulfilling  the  word  of  truth,  and 
infli£ling  the  judgments  of  heaven  ;  therefore  fays 
God,  '^  he  wrought  for  me."  And  what  do  we  learn 
from  hence,  but  that  great  men,  bad  men,  the  worfl 
of  men,  while  purfuing  their  enterprifes,  are  fubjeft 
to  a  divine  controul  ;  are  impelled  in  a  prefcribed  di- 
rection ;  are  directed  to  a  deftined  mark  ?  What  a 
ftrange  fcene  was  here  ;  the  king  of  Babylon  and  his 
hofts  arming  at  the  divine  call,  and  marching  forth  to 
fubdue  countries,  to  plunder  provinces,  to  demolifh 
cities,  and  in  all  this  «loing  God  fervice  !  But  God 
can  turn  things  from  their  natural  tendency  into  op- 
pofite  channels  ;  he  can  make  men  a£l  neccflarily, 
while  they  arc  a6ting  voluntarily  ;  he  can  bind  them 
while  they  feel  not  their  chains,  but  even  boafl  of 
their  liberty.  He  has  many  defigns  to  accomplifli, 
and  he  fuits  his  inftruments  to  their  work.  Some  of 
his  purpofes  are  dreadful,  and  he  can  make  execution- 
ers of  thofe  who  are  unquaUiied  to  wait  in  his  royal 


Ser.  xxi.J  God  Rcivardcd,  413 

prefence.     Seme  of  them  are  preparatory  ;  and  he 
may  ufe  in  removing  the   rubbifh,  thofe  who   could 
not    be    employed    in    the    erection    of    the     fair, 
edifice. 

And  thus  Nebuchadrezzar  is  called  the  fervant  of 
God,  as  well  as  the  apoille  Paul  ;  but  obferve  the  dif- 
ference between  them,  and  as  God  will  derive  glory 
from  all  his  creatures,  inquire  which  of  thefe  charac- 
ters you  arc  refembling.  The  former  fcrves  God  on- 
ly from  the  influence  of  an  overruling  Providence  ; 
the  latter  from  the  operation  of  divine  Grace.  "  Be- 
'^  hold  he  prayeth  ;"  his  language  is,  "  Lord,  what 
^■-  wilt  thou  have  me  to  do  ?"  He  catches  the  fpirit  of 
his  Mader  ;  enters  cheerfully  into  all  his  views  ;  doth 
his  wall  '-^  from  the  heart."  And  fo  it  is  with  all  his 
fincere  followers.  Whatever  they  once  were,  they 
are  made  willing  in  the  day  of  hi-s  power  ;  their  minds 
are  enhghtened,  their  difpofitions  are  renewed  ;  they 
glorify  him  from  conviction  and  principle  ;  it  is  their 
aim;  the  delight  of  their  fouls,  and  the  bufinefs  of 
their  lives.  ''  O  Lord,  other  lords  befide  thee  have 
"-'  had  dominion  over  \is  ;  henceforth  by  thee  only 
"  will  we  make  mention  of  thy  name.  Speak,  Lord, 
^'  for  thy  fervant  heareth.  I  hold  myfelf  at  thy  difpo- 
^'  fal  ;  prefcribe  the  laws  which  are  to  govern  me  ; 
*'  choofe  my  inheritance  for  me." 

Such  is  their  language  ;  and  never  wall  they  have 
caufe  to  repent  of  their  engagements.  They  have 
chofen  that  good  part  which  fnall  not  be  taken  from 
them  :  in  life  and  in  death  ;  hi  time  and  in  eternit)% 
they  wall  have  reafon  to  fay,  "  Thou  hall  dealt  well 
^'  with  thy  fervant,  O  Lord."     For, 


414  Service  done  for  [Ser.  xxi. 

III.  None  can  be  losers  by  any  thing 
THEY  DO  FOR  GoD.  In  0116  way  or  another  he  will 
furely  recompenfe  them.  Even  fervices  done  for 
him  by  worldly  men  obtain  a  temporal  reward.  The 
Egyptian  females,  though  flrangers  to  the  common- 
wealth of  Ifrael,  "  feared  God,  and  did  not  as  the  king 
"  commanded  them,  but  faved  the  men-children 
"  alive  ;  therefore  God  dealt  well  with  them,  and  he 
"  made  them  houfes."  Jehu  was  a  vain,  oitentatious, 
wicked  prince,  "  and  departed  not  from  the  fms  of  Je- 
*'  roboam  the  fons  of  Nebat,  who  made  Ifrael  to  fm  ;'' 
but  "  the  Lord  faid  unto  Jehu,  Becaufe  thou  had 
"  done  well  in  executing  that  v/hich  Is  right  m  mine 
''  eyes,  and  haft  done  unto  the  houfeof  Ahabaccord- 
"  ing  to  all  that  was  in  mine  heart,  thy  children  of 
"  the  fourth  generation  fhall  fit  upon  the  throne  of 
"  Ifrael.'*  So  here  "  I  have  given  Nebuchadrezzar 
"  the  land  of  Egypt  for  his  labour  v/herewith  he  ferv- 
"  ed  againft  it,  becaufe  they  wrought  for  me,  faith 
"  the  Lord  God.'*  This  is  indeed  a  poor  recom- 
penfe. It  may  appear  fplendid  and  important  in  the 
eye  of  the  vain  and  the  fenfual,  but  the  righteous  are 
far  from  envying  it.  They  dread  to  be  excluded 
from  future  hope  by  the  fentence  "  they  have  their 
*'  reward."  They  are  more  afraid  of  the  deftiny  than 
of  the  malice  of  the  wicked,  and  therefore  pray  "  de- 
"  liver  my  foul  from  the  wicked  which  is  thy  fword  ; 
*^  from  men  of  the  world,  who  have  their  portion  in 
"  this  life,  and  v/hofe  belly  thou  filleft  with  thy  hid 
"  treafure  :  they  are  full  of  children,  and  leave  the 
"  reft  of  their  fubftancc  to  their  babes.  As  fc^r  me,  I 
"  \i\\\    behol'l    ti^\-    face   in    riohteoufnefs  :  I   fliall 


Ser.  XXI.]  God  Rewarded,  415 

"  be    fatisfied   when   I   awake   with    thy  likenefs." 
Egypt  was  all  the  remuneration  of  Nebuchadrezzar, 
and  what  could  it  do  for  him  ?  What  is  it  to  him  now  ? 
Ye  fervants  of  the  mod  high  God,  whb  know  him 
and  love  him,  he  has  provided  fome  better  thing  for 
you.     You  may  argue  from  the  lefs  to  the  greater. 
Does  he  reward  heathens,  and  will  he  abandon  Chrif- 
tians  ?  Does  he  obferve  flaves,  and  difregard  fons  who 
ferve  him  ?  Does  he  honour  inftruments,  and  pafs  by 
thofe  who   ilrive  to  pleafe  and  glorify  him  ?  "  Fear 
"  not,  little  flock,  for  it  is  your  Father's  gocd  pleafure 
"  to  GIVE  YOU  THE  KINGDOM."     He  who  ndficcd 
the  hardihips  endured  by  the  poor  foldiers  before  Tyre 
when  every  head  was  bald,  and  every  flioulder  peel- 
ed, will    not   fuffer   you   to  labour  in  vain  ;  he  fees 
your  difficulties  ;  confiders  the  burdens  under  which 
you  bend  ;  he  hears  your  groans,   and   your  fighs, 
when   without   are    fightings,   and  within    are  fears. 
They  who  fpeak  often  one  to  another,  and  they  who 
think  only  upon  his  name,  are  recorded  in  the  book 
of  his   remembrance.     "  God  is  not  unrighteous  to 
''  forget  your  work  of  faith  and  labour  of  love.''     He 
applauded  the  widow's  mite.     He  faid  of  Mary,  "  She 
"  hath  done  what  flie  could."     "  He  that  receiveth 
"  a  prophet  in  the  name  of  a  prophet,  fhall  receive  a 
"  prophet's  reward  :  and  he  that  receiveth  a  righteous 
"  man  in  the  name  of  a  righteous  man,  fhall  receive 
"  a  righteous  man's  reward.     And  whofoever  fhall 
"  give    to    drink  unto    one    of  thefe   little   ones  a 
"  cup  of  cold  water  only  in  the  name  of  a  difciple, 
"  verily  I  fay  unto  you,  he  fhall  in  no  wife  lofe  his 
*'  reward." 


416  Service  done  for  [Ser.  xxi. 

Chriflians,  let  all  this  animate  you  to  vigorous  and 
increafing  exertion.  It  is  condefcenfion  and  kindnefb. 
in  God  to  employ  you.  He  needs  }'ou  not ;  he  docs 
it  to  improve  you,  to  honour  you,  to  enable  you  to 
procure  what  you  can  never  defervc  ;  to  give  your 
happinefs  the  nature  of  a  reward.  Do  you  not  long 
to  be  employed  by  him  ?  Is  it  nothing  to  be  workers 
together  with  God  ?  Is  it  a  vain  thino^  to  ferve  the 
Lord  ?  "  Godlinefs  is  profitable  unto  all  things,  hav- 
"  ing  promife  of  the  life  that  now  is,  and  of  that  which 
"  is  to  come."  "  There  is  no  man  that  hath  left 
"  houfe,  or  parents,  or  brethren,  or  v/ife,  or  children, 
"  for  the  kingdom  of  God^s  fake,  who  fhall  not  re- 
''  ceive  manifold  more  in  this  prefent  time,  and  in  the 
'^  world  to  come  life  everlafting."  "  Be  ye  ftrong 
'•  therefore  ;  and  let  not  your  hands  be  weak,  for 
"  your  work  fhall  be  rewarded." 

Do  you  afk,  how  can  we  work  for  him  ?  In  pulling 
down  the  flrong  holds  of  nn  ;  in  diffufing  truth  ;  in 
fupporting  the  gofpel  ;  in  maintaining  the  worfliip  of 
God  ;  in  feeding  the  hungry  ;  in  teaching  the  igno- 
rant ;  in  reclaiming  the  vitious  ;  for  "  it  is  not  the 
"  will  of  your  Father,  who  is  in  heaven,  that  one  of 
"  thefe  little  ones  fhould  pcridi." 

Do  you  all:,  and  what  will  be  our  reward  ?  You 
will  find  it  in  the  very  nature  of  your  work  ;  you  will 
fmd  it  in  the  glow  of  pleafure  which  attends  virtuous 
exertion  ;  you  will  find  it  in  the  approving  teflimony 
of  your  own  confcience  ;  you  will  find  it  in  the  ef- 
tcem  of  the  wife  and  good  ;  you  will  find  it  in  the 
blefTmg  of  them  that  were  ready  to  perifh  ;  you  will 
find  it  in  the  applaufe  of  your  Lord   and   Saviour  j 


Ser.  XXI.]  God  Rewarded,  417 

"  Well  done,  good  and  faithful  fervant,  thou  haft 
"  been  faithful  over  a  few  things,  I  will  make  thee 
"  ruler  over  many  things  ;  enter  thou  into  the  joy  of 
«  thy  Lord." 

What  !  fome  are  ready  to  exclaim.,  what,  are  you 
preaching  up  the  dodrine  of  merit  !  God  forbid* 
Merit  !  when  both  our  difpofition  and  our  ability  to 
ferve  Him  come  from  his  Grace.  Merit !  when  there 
is  no  proportion  between  the  reward  and  the  work. 
Merit !  when  after  we  have  done  all,  we  are  unprofit- 
able fervants,  and  have  done  no  more  than  was  our 
duty  to  do.  Merit  !  when  in  many  things  we  all  of- 
fend, and  deferve  condemnation  for  our  defects  rather 
than  recompenfe  for  our  doings.  Merit !  when  all 
who  ever  ferved  God  aright  have  exclaimed,  "  Not 
"  unto  us,  O  Lord,  not  unto  us^  but  unto  thy  name 
"  give  we  glory,  for  thy  mercy  and  for  thy  truth's 
"  fake  :  by  the  grace  of  God  I  am  what  I  am  ;  I  la- 
"  boured,  yet  not  I,  but  thfe  grace  of  God  which  was 
"  with  me."  But  let  us  not  under  a  fenfelefs  clam- 
our be  afraid  to  do  juftice  to,  the  language  of  Scrip- 
ture ;  to  bring  forward  motives  which  we  find  ftated 
by  infinite  wifdom  ;  to  difplay  the  munificence  of 
God,  the  folly  of  thofe  who  refufe  his  yoke,  the  wif- 
dom of  thofe  who  ferve  him  ;  "  Wherefore,  my  be- 
"  loved  Brethren,  be  ye  ftedfaft,  unmoveable,  always 
"  abounding  in  the  work  of  the  Lord,  forafmuch 
"  as  ye  know  your  labour  is  not  in  vain  in  the 
"   Lord." 

Finally,  Let   us  think  of  the  Saviour.     Did  God 
remunerate  a  defpicable  tyrant  for   his  labour  and 
hardfhips,  though  they  were  not  perfonal,  and  for  ful- 
E  E  e 


418  Service  done  for  [Ser.  xxi. 

filling  His  purpofe,  though  it  was  not  intentional  ? 
"  Behold  his  Servant  whom  he  upholds,  his  Ele6i:  in 
*'  whom  his  foul  delighteth."  This  was  exprefsly 
his  motive  :  "  Lo  !  I  come  to  do  thy  will,  O  God  ; 
"  thy  law  is  within  my  heart."  He  trod  "  the  wine- 
"  prefs  alone,  and  of  the  people  there  was  none  with 
"  him.''  Behold  Him  poor,  not  having  where  to  lay 
his  head  ;  defpifed  and  rejected  of  men  ;  exceeding 
forrowful.  What  a  life  of  fuiFering !  What  a  death 
of  anguifli  !  What  does  God  think  of  all  this  ?  "  He 
"  was  obedient  unto  death,  even  the  death  of  the 
"  crofs  ;  WHEREFORE  God  alfo  hath  highly  exalted 
"  him,  and  given  him  a  name  which  is  above  every 
"  name  :  that  at  the  name  of  Jefus  every  knee  fhould 
"  bow,  of  things  in  heaven,  and  things  in  earth, 
"  and  things  under  the  earth  ;  and  that  every  tongue 
"  Ihould  confcfs  that  Jefus  Chrifl  is  Lord,  to  the  glo- 
"  ry  of  God  the  Father."  "  He  fhall  fee  his  feed, 
"  he  fhall  prolong  his  days,  and  the  pleafure  of  the 
"  Lord  fliall  profper  in  his  hands.  He  fhall  fee  of 
"  the  travail  of  his  foul,  and  flrall  be  fatisfied. 
"  Therefore  will  I  divide  him  a  portion  with  the 
"  great,  and  he  fhall  divide  the  fpoil  with  the  ftrong  ; 
«  BECAUSE  he  hath  poured  out  his  foul  unto  death  : 
"  and  he  was  numbered  with  the  tranfgrelTors  ;  and 
''  he  bare  the  fms  of  many,  and  made  interceffion  for 
"  the  tranfgreffors.  Afk  of  me,  and  I  fhall  give  thee 
"  the  heathen  for  thine  inheritance,  and  the  utter- " 
"  mofh  parts  of  the  earth  for  thy  poileflion.  His 
"  name  fliall  endure  for  ever  ;  his  name  fliall  be  con- 
*'  tinned  as  long  as  the  fun  :  and  men  fliall  be  blefTed 
"  in  liim  ;  all  nations  fhall  call  him  blefTed.     BlefTed 


Ser.  XXI.]  God  Rewarded,  419 

"  be  the  Lord  God  of  Ifrael,  who  only  doeth  won- 
"  derfal  things.  And  blefled  be  his  glorious  name 
"  for  ever  ;  and  let  the  whole  earth  be  filled  with  his 
'*  glory.     Amen  and  Amen." 


T?=s= 


SERMON        XXIL 


THE  DISAPPOWTMENTS  OF  LIFE. 

Job   XXIX.  18. 

Then  Ifaid^  IJhall  die  in  my  nejt, 

IF  we  examine  the  world  in  which  we  live,  we 
fliall  every  where  difcover  variety,  changeablenefs,, 
and  fucceflion.  Here  plains  rife  into  mountains,  and 
there  hills  fmk  into  vallies.  We  fee  well-watered 
meadows,  and  dry  and  barren  fands.  We  rejoice  in 
the  light,  but  we  are  foon  enveloped  in  darknefs.  We 
hail  the  lovelinefs  of  fpring,  and  welcome  the  ap- 
proach of  fummer  ;  but  the  agreeable  months  foon 
roll  away,  and  the  north  pours  down  the  defolations 
of  whiter.  Equally  chequered  and  variable  is  human 
life.  Our  bodies,  our  relations,  our  conditions  and 
circumftances  are  perpetually  changing.  But  this 
diverfity  conftitutes  the  beauty  and  the  glory  of  Prov- 
idence. It  difplays  the  divine  perfeftions,  by  render- 
ing their  interpofition  neceffary  and  obvious.  It  fur- 
nilhes  means,  by  which  the  difpofitions  of  men  are 
tried,  and  their  characters  formed.  It  lays  hold  of 
their  hope  and  fear,  joy  and  forrow  \  and  exercifes 


Ser.  xxii.]         Difappomtfnenh  of  Life*  421 

€very  principle  of  their  nature  in  their  education  for 
eternity.  ; 

Hence  Diviiie  Providence  is  always  deferving  of  our 
'attention.  Providence- — is  God  in  motion.  Provi- 
dence— is  God  teaching  by  fadls.  Providence— is 
God  fulfilling,,  explaining,  enforcing  his  own  word. 
Providence — ^is  God  rendering  natural  events  fubfer- 
vient  to  fpirituai  purpofes  ;  roufmg  our  attention 
when  we  are  carelefs  ;  reminding  us  of  our  obliga- 
tions when  we  are  ungrateful ;  recalling  our  confi- 
dence when  we  depart  from  him  by  dependence  upon 
creatures.  "  Whofo  is  wife,  and.  will  obferve  thefe 
"  things,  even  they  Ihall  underfland  the  loving-kind- 
"  nefs  of  the  Lord." 

The  words  which  I  have  read  give  us  an  opportuni- 
ty to    purfue  and  improve   thefe  refle£lions.     When 
Job  uttered  them  "  he  had  feven  fons  and  three  daugh- 
^'  ters.     His  fubftance  alfo  was  feven  thoufand  fheep, 
''  and  three  thoufand  camels,  and  five  hundred  yoke 
^'  of  oxen,  and  five  hundred  fhe-afles,  and  a  very  great 
^'  houfehold  ;  fo  that  this  man  was  the  greateft  of  all 
"  the  men  of  the  eafl.'^     Hear  his  own  language  : 
"  I  wafhed  my  fteps  with  butter,  and  the  rock  pour- 
*'  ed  me  out  rivers  of  oil.     When  I  went  out  to  the 
"  gate  through  the  city,  when  I  prepared  my  feat  in 
"  the  ftreet,  the  young  men  faw  me  and  hid  them- 
*'  felves  :   and  the  aged  arofe  and   flood  up.     The 
*'  princes  refrained  talking,   and  laid  their  hand  on 
*='  their  mouth.     The  nobles  held  their  peace,  and 
"  their  tongue  cleaved  to  the  roof  of  their  mouth." 
He  had  fomething  better  than  all  this.     "  When  the 
^'  ear  heard   me,  then  it  bleffed  me  j  and  when  the 


422  Difappointments  of  Life*         [Ser.  xxil. 

<'  eye  faw  me,  it  gave  witnefs  to  me  ;  becaufe  I  deliv- 
*'  ered  the  poor  that  cried  ;  and  the   fatherlefs,  and 
*'  him  that  had  none  to  help  him.     The  blefling  of 
"  him  that  was  ready  to  perifli  came  upon  me  :  and 
"  I  caufed  the  widow's  heart  to  fmg  for  joy.     I  put  on 
*'  righteoufn^fs,  and  it  clothed  me  :  my  judgment  was 
"  as  a  robe   and  a  diadem.     I  was  eyes  to  the  blind, 
"  and  feet  was  I  to  the  lame.     I  was  a  father  to  the 
"  poor  :  and  the  caufe  which  I  knew  not  I  fearched 
"  out.     And  I  brake  the  jaws  of  the   wicked,  and 
"  plucked  the  fpoil  out  of  his  teeth.     Then  I  faid,  I 
''  fhall  die  in  my   neil.     Then,  when  I   had  fuch 
*•  wealth,  power,   authority,  honour  ;  Then,  when 
*'  all  was  green  and  flowery,  when  my  fky  was  clear 
*'  and  no  cloud  appeared  ;  Then,  concluding  on  the 
"  permanency  of  my  condition,  imagining  I  was  in  no 
"  danger  of  viciflitude,  and   fuppofmg  I  iliould  live 
*'  happy  and  end  my  days  in  peace  ;  Then  I  faid,  I 
«  fhall  die  in  my  neft." 

What  does  this  pafTage  of  fcripture  imply  and  ex- 
prefs  ?  What  views  and  feelings  of  mind  does  it  char- 
acterize ? 

I.  In  thefe  words  we  fee  fomething  good  ;  even 
in  his  greatefl  profperity.  Job  thought  of  dying  ; 
whatever  changes  he  hoped  to  efcape  in  life,  he  exped:- 
ed  an  hour  of  dilfolution,  and  knew  if  his  poffeffions 
were  continued  he  fhould  be  called  to  leave  them. 

Death  is  always  an  irkfome  confideration  to  the 
man  of  the  world  who  has  his  portion  in  this  life,  and 
pofTcfTes  no  hope  of  a  better.  He  therefore  flrives  to 
banilh  it  from  his  thoughts.     He  puts  far  off  the  evil 


Ser.  XXII.]         Difappolntfnenfs  of  Life,  4^ 

day,  and  lives  as  if  he  flattered  hirnfelfwith  an  immor- 
tality upon  earth.  But  the  believer  keeps  up  a  famil- 
iar acquaintance  with  it.  He  does  not  think  of  death 
only  when  trouble  embitters  hfe  and  forces  him  to  fay, 
"  I  loathe  it,  1  would  not  live  always."  He  reflects 
upon  it  when  the  world  fmiles,  as  well  as  when  it 
frowns.  Whatever  be  his  prefent  circumftances,  he 
feels  and  confefles  himfelf  to  be  a  flranger  and  a  pil- 
grim on  the  earth  ;  his  hope  is  always  infinitely  fupe- 
rior  to  his  enjoyments  ;  beyond  the  grave  he  has  a 
houfe  not  made  with  hands,  a  city  which  hath 
foundations,  a  better,  a  heavenly  country,  more  nu- 
merous, more  endeared  connexions.  There  lies  his 
inheritance  ;  there  dwells  his  Father  ;  there  is  his 
eternal  home.  Hence  we  have  feen  even  perfons  pof- 
fefled  of  riches,  honour,  friends,  health,  and  furround- 
ed  with  every  thing  defirable,  "  willing  to  depart  to 
"  be  with  Chrifl  which  is  far  better." 

It  muft  however  be  acknowledged,  that  it  is  far  more 
difficult  to  maintain  this  flate  of  mind  in  pleafing  and 
profperous  circumllances,  than  in  trying  and  diftreff- 
ing  fcenes.  It  was  a  wife  reflection  of  Charles  the 
Fifth  to  the  Duke  of  Venice,  when  he  fhewed  him 
the  Treafury  of  St.  Mark,  and  the  glory  of  his  prince- 
ly Palace,  inflead  of  admiring  them,  he  faid,  "  Thefe 
"  are  the  things  that  make  men  fo  loathe  to  die." 
When  every  thing  is  agreeable  in  our  condition,  we 
are  in  danger  of  feeling  a  difpofition  to  fettle,  and  of 
faying,  "  It  is  good  for  us  to  be  here  ;"  not,  "  Arife^ 
"  let  us  go  hence."  We  think  of  adorning,  not 
leaving  ;  of  pulling  down  our  barns  and  building 
greater,  not  of  contracting  all  into  the  narrow  limits 


424  Difyppomiments  cf  Life.         [Ser.  -x^aU^ 

of  the  grave.  But  it  would  be  wife  to  take  often  real- 
izing views  of  death.  It  would  come  over  us  as  like  a 
cloud  to  cool  our  brainlefs  ardours  ;  it  would  check 
the  pride  of  lifc,  which  fo  often  carries  us  away  ;  it 
would  fandify  our  pplTeflions,  and  keep  our  profperity 
from  dcflroying  us  ;  it  would  lead  us  to  ufe  foberly 
and  profitably  thofe  talents  of  which  fo  fhortly  we  mufl 
give  up  our  account ;  it  would  excite  us  to  fecure 
thofe  things  in  their  ufes  and  effe£ls  which  we  cannot 
retain  in  their  fubflance,  and  urge  us  to  be  "  rich  in 
"  good  works,  ready  to  diftribute,  willing  to  commu- 
"  nicate  ;  laying  up  in  (lore  for  ourfelves  a  good 
"  foundation  againfl  the  time  to  come  ;"  and  to  make 
ourfelves  "  friends  of  the  mammon  of  unrighteoufnefs, 
"  that  when  we  fail  they  may  receive  us  into  everlafk- 
"  ing  habitations." 

Accuflom  yourfelves  therefore  to  refledions  fo  ufe- 
ful,  and  learn  to  "die  daily."  Say, while  walking 
over  your  fields,  The  hour  is  coming  when  I  fliall  be- 
hold you  no  more  ;  when  you  go  over  your  manfion, 
"  If  I  wait  the  grave  is  my  houfe  ;"  as  you  eftimate 
your  property,  "  I  cannot  tell  yA\o  fliall  gather  it." 
This  apparel  which  I  now  lay  afide  and  refume,  I  fhall 
foon  lay  afide  for  ever  ;  and  this  bed,  in  which  I  now 
enjoy  the  fleep  of  nature,  will  by  and  by  feel  me  chill- 
ing it  with  the  damps  of  death.  "  Lord,  make  me 
"  to  know  mine  end  and  the  meafure  of  my  days, 
"  what  it  is,  that  I  may  know  how  frail  I  am  !"  And 
furely  it  requires  contrivance  and  difficulty  to  keep 
off  reflections  fo  reafonable  and  falutary.  Every  thing 
is  forcing  the  confideration  upon  you  ;  every  thing  is 
faying,  "  I'he  time  is  fliort ;  it  remains  that  they  that 


Ser.  XXII.]         Difappoini?ne}its  of  Life.  42 J 

*'  have  wives  be  as  though  they  had  none  ;  and  they 
"  that  weep  as  though  they  wept  not  ;  and  they  that 
*'. rejoice  as  though  they  rejoiced  not ;  and  they  that 
"  buy  as  though   they  poiTefled  riot  ;  and  they  that 
"  ufe  this  world  as  not  abufing  it  :  for  the  fafhion  of 
"  this  world  paffeth  away."     I  am  the  more  diligent, 
fays  the  apoftle  Peter,  "  knowing  that  I  muft  fhortly 
"  put  off  this  my  tabernacle,  even  as  our  Lord  Jefus 
"  Chrifl  hath  fhewed  me."     And  has  he  not  fliewed 
you  the  fame,  if  not  by  immediate  revelation,  yet  by 
the  language  of  Scripture,  by  the  brevity  of  life,  by 
the  lofs  of  connexions,  by  perfonal  decays  ?  "  Stand 
"  with  your  loins  girded,  and  your  lamps  burning." 
"  Man,  that  is  born  of  a  woman,  is  of  few  days  and 
"  full  of  trouble.     He  cometh  forth  like  a  flower,  and 
*'  is  cut  down  :  he   fleeth  alfo  as  a  fiiadow,  and  ccn- 
"  tinueth  not."     "  The  fathers,  where  are  they  ?  and 
"  the  prophets,  do  they  live  for  ever  ?"  We  enter  the 
city,  and  fee  man  going  to  his  long  home,  and  the 
mourners  going  about  the  flreets.    We  enter  the  fanc- 
tuary,  and  mifs  thofe  with  whom  we  once  took  fweet 
oounfel,  and  went  to  the  houfe  of  God  in  company  ; 
their  places  know  them  no  more  for  ever^    We  enter 
our  own  dwellings,  and  painful  recollection  is  awak- 
ened by  the  feats  they  once  filled,  by  the  books  they 
once  read  and  have  left  folded  down  with  their  own 
hands  ;  we  walk  from  room  to  room,  and  figh,  "  Lov- 
"  er  and  friend  haft  thou  put  far  from  me,  and   mine 
"  acquaintance  into    darknefs."     We  examine  our- 
felves,  and  find  that  our  ftrength  is  not  the  ftrength  of 
ftones,  nor  are  our  bones  brafs  ;  we  are  crufhed  be- 
fore the  moth  ;  at  our  beft  eftate  we  are  altogether 
Fpf 


426  Bifiippohit molts  of  Life.         [Ser.  5cxit* 

vanity.  And  is  It  for  fuch  beings  to  live  as  if  they 
were  never  to  die  !  O  Lord,  "  fo  teach  us  to  number 
"  our  days,  that  we  may  apply  our  hearts  unto  wif- 
"  dom." 

II.  In  thefe  words  we  fee  fomething  desirable* 
Who  does  not  wifli  to  have  his  poffeflions  and  enjoy- 
ments continued  ?  to  efcape  painful  revolutions  in 
his  circumftances  ?  "  to  die  in  his  neft  ?"  We  talk  of 
the  benefit  of  afflidlon,  but  afflidion  fimply  confider- 
fd  is  not  ehgible.  We  decry  the  paflions,  but  we  are 
required  to  regulate  the  paflions  rather  than  expel 
them.  We  appeal  to  Scripture,  but  the  Scripture 
knows  nothing  of  a  religion  founded  upon  the  ruins  of 
humanity,  and  unfuitablc  to  the  life  that  now  is.  He 
who  made  us  knows  our  frame^  and  does  not  expedt 
us  to  be  indifferent  to  pain  or  eafe,  to  ficknefs  or  health, 
to  indigence  or  competency,  to  exile  or  a  place  where 
to  lay  our  heads.  Thefe  temporal  things  are  good 
in  themfclves  ;  they  are  needful  ;  we  have  bodies  as 
well  as  fouls  ;  we  have  connections  to  provide  for  as 
well  as  our  own  perfons.  They  are  fometimes  prom- 
ifed  in  Scripture.  We  find  pious  men  praying  for 
them  ;  and  their  prayers  are  recorded  with  honour. 
Our  error  in  defirlng  them  confifls  in  two  things. 

Firft,  In  deHring  them  unconditionally.  In 
praying  for  temporal  blefTmgs,  we  are  always  to  keep 
a  referve  upon  our  wifhes,  including  fubmlfTion  to  the 
will  of  God,  and  a  reference  to  our  real  welfare.  For 
we  often  know  not  what  to  pray  for  as  we  ought,  and 
may  be  more  injured  by  the  gratification  than  by  the 
refufal  of  our  defires.     We  know  ourfelves   very  im- 


Ser.  xxil]       Bifappoiniments  of  Life.  427 

perfe6lly,  and  hence  we  cannot  determine  what  Influ- 
ence untried  circumftances  would  have  upon  our 
minds.  Placed  in  the  fame  fituations  with  others, 
we  n\ay  a6l  the  very  part  we  now  condemn.  The 
changes  which  may  take  place  in  our  character  may 
furprife  others  and  fhock  ourfelves.  "  Who  know- 
"  eth  wliat  is  good  for  man  in  this  hfe,  all  the  days  of 
*^  his  vain  life  which  he  fpendeth  as  a  fhadow  ?"  Why 
God,  and  God  only.  Refer  therefore  the  decifion 
to  Him  ;  it  is  your  interefl  as  well  as  your  duty  to 
leave  him  to  choofe  all  for  you. 

^  His  choice  is  fafer  than  your  own, 

"  Of  ages  pafl:  inquire — 
*' — What  the  moft:  formidable  fate  ? 

"  To  have  your  own  defiire.'' 

Hence  the  prayer  which  Socrates  taught  his  pupil 
Alcibiades  is  not  unworthy  the  ufe  of  a  Chriflian  ; 
*'  That  he  fhpuld  befeech  the  Supreme  Being  to  give 
^^  him  what  was  good  for  him  though  he  fliould  not 
"  aflcit,  and  to  withhold  from  him  whatever  was  in- 
"  jurious,  if  by  his  folly  he  fhould  be  led  to  pray 
«  for  it.^' 

Secondly,  When  we  defire  them  supremely. 
For  whatever  be  their  utility,  they  are  not  to  be  com- 
pared with  fpiritual  bleflings  in  heavenly  places  in 
Chrifl.  Things  are  to  be  valued  and  purfued  accord- 
ing to  their  importance.  Many  things  are  ferviceable  ; 
"  but  one  thing  is  needful."  Civil  freedom  is  valua- 
ble 'y  but  the  glorious  liberty  of  the  fons  of  God  is 
much  more  precious.  It  is  well  for  the  body  to  be 
in  health  ;  but  it  is  much  better  for  the  foul  to  prof- 


428  Difappointjuents  of  Life,       [Ser.  xxii^ 

per.  Silver  and  gold  are  ufeful  ;  but  there  are  du- 
rable riches  with  rightcoufnefs.  It  is  pleafmg  to  die 
in  our  neft  ;  but  it  is  much  more  defurable  to  die  even 
in  a  prifon  or  upon  a  dung-hill,  if  we  can  fay  with 
Simeon,  "  Lord,  now  lettefl  thou  thy  fervant  depart 
"  in  peace  according  to  thy  word,  for  mine  eyes  have 
"  feen  thy  falvation." 

III.  In  thefe  words  we  find  fomething  very  com- 
mon. It  is  affluence  and  eafe  cherifhing  confidence 
and  prefumption.  It  is  a  fuppofition  that  w^e  fhall 
have  no  changes  becaufe  we  feel  none.  The  confe- 
quence  is  natural,  and  it  is  eafily  explained.  Prefent 
things  mofh  powerfully  imprefs  the  mind.  Take  a 
man  in  trouble,  and  with  what  difficulty  will  you  per- 
fuade  him  to  expeft  better  days.  The  gloom  of  his 
fituation  dai'kens  his  very  foul,  and  the  burden  of  his 
afllidion  prefTes  and  keeps  down  every  cheerful  fenti^ 
ment.  Take  a  man  In  agreeable  circumftances,  and 
his  feelings  will  give  a  colour  to  future  fcenes  ;  every 
thing  will  appear  favourable  becaufe  every  thing  is 
€afy  ;  the  mind,  foftened  down  by  indulgence,  fhrinks 
even  from  the  contemplation  of  difficulties  ;  and 
when  experience  has  not  furniffied  him  with  any  in- 
flances  of  the  precarioufnefs  of  worldly  things,  he 
leans  on  thefe  fupports  too  firmly,  and  does  not  fuf- 
pe£l  that  they  will  give  way.  Hence  Agur  prefers 
mediocrity  to  wealth  ;  *'  Left  I  be  full  and  deny  thee, 
"  and  fay,  Who  is  the  Lord  ?"  Hence  we  are  to 
charge  the  rich,  "  not  to  truft  in  uncertain  riches." 
The  admonition  implies  the  tendency  there  is  in  the 
affluent  to  indulge  fuch  a  dependence.  Having  friends 


Ser.  XXII.]       Bif appointments  of  Life.  429 

and  powerful  alliances^  and  encouraged  by  the  fuccefij 
of  their  former  plans  and  exertions,,  the  conclufion 
follows ;  "  To-morrow  fhall  be  as  this  day,  and 
"  much  more  abundant."  "  Their  inward  thought 
^-  is,  that  their  houfes  fhall  continue  forever,  and  their 
"  dvv^lling-places  to  all  generations  :  they  call  their 
"  land  after  their  own  name."  "  He  faith  in  his 
"  heart,  I  fhall  never  be  moved  : .  for  I  fhall  never  be 
^^'m  adverfity,"  Hear  the  man  whofe  ground  brought 
"forth  plentifully  ;  ^'  Soul,  thou  hafl  much  goods  laid 
*'  up  for  many  years,  take  thine  eafe,  eat^,  drink,  and 
*'  be  merry."  When  did  not  profperity  promote  car- 
nal fecurity  and  pr^fumptuous  confidence  ?  OfMoab 
God  complains,  "  Thou  hafl  trufled  in  thy  works 
"  and  in  thy  treafures."  "  Jefliurun  waxed  fat,  and 
^'  kicked.  Then  he  forfook  God  which  made  him, 
^  and  lightly  efteemed  the  rock  of  his  falvation." 

For  this  is  not  the  cafe  with  the  people  of  the  world 
only  ;  even  the  godly  are  in  danger  of  the  fame  evil. 
David  is  an  example.  Though  he  had  palTed  through 
very  trying  fcenes,  the  eafe  which  fiicceeded  feems 
to  have  abolifhed  the  memory  of  them,  and  by  con- 
tinued indulgence  his  hopes  became  earthly  and  rafh  ; 
"  In  my  profperity  I  faid,  I  fhall  never  be  moved." 
Good  Hezekiah  furnifhes  another  inflance. .  He  had 
been  recovered  from  ficknefs,  delivered  from  invafion, 
and  enriched  by  prefents  ;  "  But  Hezekiah  rendered 
"  not  again  according  to  the  benefit  done  unto  him  ; 
"  for  his  heart  was  lifted  up  ;"  his  greatnefs  elated 
him.  He  gloried  in  his  abundance,  and  vainly  ex- 
pofed  the  treafures  of  his  palace  ;  to  the  ambaffadors 
of  Babylon  he  fhewed  his  nefl,  and  they  told  Nebur 


430  Difappointments  of  Life.       [Ser.  xxir, 

chadnezzar  their  mafter,  who  returned  and  took  it. 
It  is  the  very  image  under  which  this  plunderer 
fpeaks  of  his  pillage  ;  "  By  the  ftrength  of  my  hand 
*'  I  have  done  it,  and  by  my  wifdom  ;  for  I  am  pru- 
"  dent  :  and  I  have  removed  the  bounds  of  the  peo- 
*'  pie,  and  have  robbed  their  treafures  ;  and  my  hand 
*'  hath  found  as  a  neil  the  riches  of  the  people  :  and 
^'  as  one  gathereth  eggs  that  are  left,  have  I  gathered 
*'  all  the  earth ;  and  there  was  none  that  moved  the 
"  wing,  or  opened  the  mouth,  or  peeped."  And  this 
brings  us, 

IV.  To  obferve  in  thefe  words  fomething  very 
FALSE  and  VAIN  ;  "  Then  I  faid,  I  fhall  die  in  my 
"  neft!"  Ah,  Job  !  "  Boafl  not  thyfelf  of  to-morrow, 
*'  for  thou  knoweft  not  what  a  day  may  bring  forth." 
"  While  you  fpeak,  the  florm  is  rifmg  which  will 
*-'  fhake  down  your  neft,  and  lodge  its  contents  upon 
**  the  dung-hill."  In  a  few  hours,  you  will  be  deprived 
of  all  ;  one  meffenger  fhall  announce  the  lofs  of  your 
cattle  ;  another  the  deftrudion  of  your  fervants  ;  a 
third  the  death  of  your  children.  You  will  feel  your 
health  converted  into  loathfomenefs  and  difeafe  ;  and 
you  will  fit  amongft  the  afhes,  and  take  a  potfherd  to 
fcrape  yourfelf  withal.  And  while  your  head  is  bare 
to  the  pelting  of  the  pitilcfs  ftorm,  your  friends  will 
come  around  you,  and  read  you  ledures  upon  hypoc- 
rify,  and  infmuate  that  the  fms  in  which  you  have  pri- 
vately indulged  have  at  laft  found  you  out.  Mifera- 
blc  comforters !  And  you,  alas!  how  changed  your 
voice  1  You  will  fay  in   the  bitternefs  of  your  foul. 


Ser.  XXII.]       Difappoininmifs  of  Life.  43 1 

"  I  was  not  in  fafety,  neither  had  I  reft,  neither  was  I 
"  quiet,  yet  trouble  came." 

So  ignorant  are  we  of  futurity  ;  fo  erroneous  are 
we  in  our  calculations  ;  fo  liable  are  we  to  mortifying 
viciiTitudes  !  "  The  inhabitants  of  Maroth  waited  care- 
"  fully  for  good,  but  evil  came  down  from  the  Lord 
*'  unto  the  gate  of  Jerufalem."  "  Behold,"  fays 
Hezekiah,  "  for  peace  I  had  great  bittemefs."  "  We 
*'  looked  for  peace,"  fays  the  Church,  "  but  no  good 
"  came  ;  and  for  a  time  of  health,  and  behold  trou- 
"  ble."  Indeed  whatever  engages  our  affedion  may 
become  a  fource  of  forrow  ;  whatever  excites  our  hope 
may  prove  the  means  of  difappointment.  Such  is 
the  hard  condition  upon  which  we  take  all  our  earthly 
comforts. 

Are  we  fecure  from  difappointment  with  regard  to 
Life  ?  This  is  the  tenure  by  which  we  hold  all  our 
poiTefTions,  and  nothing  can  be  more  uncertain.  "  For 
"  man  alfo  knoweth  not  his  time  ;  as  the  iifhes  that 
"  are  taken  in  an  evil  net,  and  the  birds  that  are 
*'  caught  in  the  fnare  ;  fo  are  the  fons  of  men  fnared 
"in  an  evil  time,  when  it  falleth  fuddenly  upon 
"  them."  "  Go  to  now,  ye  that  fay.  To-day  or  to- 
"  morrow  we  will  go  into  fuch  a  city,  and  contin- 
"  uie  there  a  year,  and  buy  and  fell,  and  get  gain  : 
"  whereas  ye  know  not  what  fhall  be  on  the  morrow. 
"  For  what  is  your  life  ?  It  is  even  a  vapour,  that 
"  appeareth  for  a  little  time,  and  then  vanilheth 
"  away." 

Are  we  fecure  from  difappointment  in  our 
Health  ?  This  blelTmg  is  necelTary  to  our  relifhing 
every  other  enjoyment  \  but  how  precarious  is  the 


432  Dif appointments  of  Life.       [Ser.  xxiu 

continuance  of  it  1  Upon  how  many  delicate  and  com- 
bined caufes  does  it  depend !  How  eafily  may  fome  of 
them  be  deranged  !  Are  we  ever  fafe  from  thofe  acci- 
dents which  may  flrike,  or  thofe  difeafes  which  may 
invade  us  ?  How  many  have  been  compelled  by  pain 
and  indlfpofition  to  drop  an  entarprife  which  they  had 
undertaken,  a  journey  which  they  had  begun  ! 

Are  we  fecure  from  difappointment  with  regard  to 
Children  ?  The  forebodings  of  the  parental  mind 
arc  fond  and  flattering  ;  but,  Oh  !  how  unanfwerable 
to  eac^er  expectation  have  events  often  proved  1  "  This 
"  fame  fhall  comfort  us"  has  been  faid  of  many  a 
child  who  has  been  difmembered  or  fickly  in  body,  be- 
clouded in  underftanding,  vitious  and  diforderly  in 
life,  embarraifed  and  miferable  in  circumftances.  The 
father  had  looked  forward,  and  promifed  himfelf  an 
entertaining  companion  ;  and  behold  the  care  and  the 
expenfe  of  fourteen  years  can*ied  down  to  the  grave  ! 
See  Rachel  ;  flie  has  been  laying  afide  the  little  gar- 
ments her  bufy  hands  had  wrought,  and  putting  out 
of  fight  the  toys  which  lately  charmed  the  defire  of  her 
eyes  ;  and  "  weeping  for  her  children,  refufes  to  be 
"  comforted  becaufe  they  are  not.'* 

Are  we  fecure  from  difappointment  with  regard  to 
Friendship  ?  How  many  of  our  connections  have 
dropped  us  alreadyj  and  by  their  painful  defections 
have  called  upon  us  to  ceafe  from  man.  How  fmall 
is  the  number  of  true  fterling  friends,  who  will  abide 
the  day  of  trial  1  Some  of  thofe  who  are  now  fawn- 
kig  would  not,  if  a  change  of  circumftances  occurred, 
even  know  us.  They  leave  the  garden  in  winter^ 
there  is  nothing   to  gather.     The  flower  which  they 


Ser.  xxil]      Difappdritnwits  of  Life.  43B 

placed  in  their  bofom,  as  foon  as  it  has  exhaled  its  per- 
fume, they  throw  withered  into  the  dirt.  Of  what 
ufe  is  the  fcaffolding  when  the  building  is  finiflied. 
It  is  laid  by  out  of  fight.  "  My  brethren,"  fays  the 
renowned  fufferer,  "  have  dealt  deceitfully  as  a  brook, 
"  and  as  the  flream  of  brooks  they  pafs  away  ;  what 
^^  time  they  wax  warm  they  vanifli  ;  when  it  is  hot 
*'  they  are  confumed  out  of  their  piace.*' 

Are  we  fecure  from  difappointment  with  regard  to 
Property  ?  Where  can  you  fafely  lay  up  treafure 
upon  earth  ?  Water  inundates,  flames  devour,  moth 
and  rufl  corrupt,  thieves  break  through  and  fteaL 
Riches  make  to  themfelves  wings  and  flee  away.  Ap- 
pearances may  be  favourable,  plans  may  be  well  laid^ 
every  afiiflance  neceflary  to  fuccefs  may  be  procured  j 
but  "  the  race  is  not  to  the  fwift,  nor  the  battle  to 
"  the  ftrong,  neither  yet  bread  to  the  wife,  nor  yet 
"  riches  to  men  of  underflianding,  nor  yet  favour  to 
"  men  of  flcill  ;  but  time  and  chance  happeneth  to 
"  them  all."  "  Money  is  a  defence,"  and  hence  it  is 
fo  anxioufly  defired,  fo  univerfally  purfued  ;  but  how 
many  have  fallen  from  the  higheft  afiluence  into  the 
depths  of  indigence,  and  have  had  their  necefFities  em- 
bittered by  the  recollection  of  the  plenty  which  once 
made  their  cup  to  run  over.  "  Wo  to  him  that  cov- 
^'  eteth  an  evil  covetoufnefs  to  his  houfe,  that  he  may 
"  fet  his  nefl  on  high,  that  he  may  be  delivered  from 
the  power  of  evil  !"  "  Though  thou  exalt  thyfelf  as 
"  the  eagle,  and  though  thou  fet  thy  nefl  amongfl  th-^ 
"  liars,  thence  will  I  bring  thee  down,  faith  the  Lord.** 

Let  us  conclude  by  obferving,  that  it  would  be  aa 
abufe  of  this  part  of  our  fubje6l,  were  you  to  fuppofe 
Gog 


^34  DifappoinimenU  of  Life,     [Ser,  xxii, 

tliat  we  recommend  you  to  cherlfli  everlafling  appre- 
henfion  and  gloom.  Much  of  our  happinel's  lies  in 
freedom  from  fufpicion  and  anxiety.  To  live  with  a 
troubled  and  ilefpondinp;  mind  is  as  bad  as  any  thing 
we  can  adually  fulFcr.  Imaginary  grief  is  frequently 
worfe  than  real.  It  is  difpleafmg  to  God  when  we 
four  the  mercies  he  gives  us  to  enjoy  by  diftruft.  We 
may  avoid  folicitudc,  and  not  be  guilty  of  the  worldly 

confidence  which  we  have  condemned.  But  it  does  re- 

■ 

quire  you, 

Firft,  To  be  moderate  in  your  attachments,  and  fo- 
ber  in  your  expectations.  The  way  to  efcape  difap- 
pointment,  is  to  keep  your  hopes  humble,  and  to  cul- 
tivate fuch  a  difpofition  as  David  exprelTed  when  he 
faid,  "  Lord,  my  heart  is  not  haughty,  nor  mine  eyes 
"  lofty  :  neither  do  I  exercife  myfelf  in  great  matters, 
"  or  in  things  too  high  for  me.  Surely  I  have  be- 
*'  haved  and  quieted  myfelf  as  a  child  that  is  weaned 
"  of  his  mother  :  my  foul  is  even  as  a  weaned  child." 
The  admonition  of  the  wife  man  is  not  defigned  to 
embitter  the  comxforts  of  life,  but  to  remind  us  of  its 
unavoidable  calamities,  and  to  keep  us  from  being 
furprifed  and  difconcerted  when  they  arrive;  "If a 
"  man  live  many  years,  and  rejoice  in  them  all  ;  yet 
"  let  him  remember  the  days  of  darknefs,  for  they  fhall 
"  be  many  :  all  that  cometh  is  vanity."  If,  in  fpite 
of  reafon,  and  the  uniform  depol'idon  of  travellers, 
you  will  go  forth,  affured  that  in  your  journey  the 
weather  will  be  always  fiiir,  and  the  road  always 
fmooth,  you  muft  be  left  to  the  tuidon  of  events.  If 
you  will  enter  the  world  expecting  to  find  it  a  pai'a- 
dife,  thorns  and  briars  and  fcorpions  and  drought  will 


S  E  R .  XXII.]      Difdppointments  of  L ife.  435 

foon  convince  you  that  you  are  in  a  wildernefs.  This 
caution,  my  young  Friends,  peculiarly  belongs  to 
you.  Your  age  is  fanguine.  You  are  mod:  liable 
to  be  deceived  by  appearances,  becaufe  you  have  not 
found  how  feldom  they  accord  with  reality.  Do  not 
form  too  flattering  a  picture  of  human  life.  Believe 
the  teftimony  of  Scripture.  Go  fometimes  to  the  houfe 
of  mourning,  rather  than  to  the  houfe  of  mirth.  Liilen 
to  thofe  who  have  gone  before  you.  You  only  fee  a 
little  narrow  arm  of  the  fea  fheltered  by  the  neighbour- 
ing hills  ;  but  foine  have  failed  beyond  the  reach  ot 
your  eye,  :ind  have  feen  ftorms  and  wrecks. 

Secondly,  It  calls  upon  you  to  feek  a  better  ground 
of  confidence,  and  to  make  the  Lord  your  trufl.  Crea* 
tures  are  broken  reeds,  but  he  is  the  Rock  of  Ages. 
They  are  broken  ciflerns,  but  he  is  the  Fountain  of 
Living  Waters.  "  Put  not  your  trufl  in  princes,  nor 
^'  in  V\\(t  fon  of  man  in  whom  there  is  no  help.  His 
*'  breath  goeth  forth,  he  returneth  to  his  earth  ;  in 
*'  that  very  day  his  thoughts  perifh.'*  "  Happy  is  he 
"  that  hath  the  God  of  Jacob  for  his  help,  whofe  hope 
*'  is  in  the  Lord  his  God."  Yes,  there  is  fomething 
firm  and  certain.  God  will  not  deceive  us,  cannot 
difappoint  us.  His  power  is  almighty,  his  mercy  en- 
dureth  for  ever,  his  word  is  faithfulnefs  and  truth. 
"  Therefore  will  I  look  unto  the  Lord,  I  will  wait  for 
"  the  God  of  my  falvation.'*  Having  committed  all 
my  concerns  into  his  hands,  and  knowing  that  he  car- 
eth  for  me,  I  am  careful  for  nothing.  Perfuaded  that 
He  who  has  the  direction  of  every  event  will  make 
all  things  to  work  together  for  my  good,  I  feel  a  peace 
which  palleth   all  underflanding,  and  rejoice  in  th« 


436  Dtfappo'intnimis  of  Life.      [Ser.  xxii. 

language  of  the  Church,  "  God  is  our  refuge  and 
"  flrength,  a  very  prefent  help  in  trouble  :  therefore 
^'  will  we  not  fear  though  the  earth  be  removed,  and 
"  though  the  mountains  be  carried  into  the  midft  of 
"  the  fea  ;  though  the  waters  thereof  roar  and  be 
"  troubled,  and  the  mountains  (hake  with  the  fwelling 
*'  thereof."  "  There  is  a  river,  the  flreams  whereof 
•*^  fhall  make  glad  the  oxn  of  God,  the  holy  place  of 
^'  the  tabernacles  of  the  Moll  High." 

Thirdly,  It  calls  upon  you  to  feek  after  a  preparation 
for  all  the  changing  fcenes  of  life.  It  is  better  to  de- 
pend upon  coniliitution  than  atmofpheror,  and  to  be 
equal  to  any  chmate  rather  than  confined  to  one.  It 
is  better  to  depend  upon  appetite  than  dainties  ;  del- 
icacies are  not  always  to  be  procured,  and  what  be- 
comes of  you  when  they  are  wanting  if  you  cannot 
live  upon  common  food  ?  Divine  Grace  will  preferve 
the  balance  of  the  foul  in  varying  conditions  ;  it  will 
fecure  you  in  profperity,  and  fullain  you  in  the  day 
of  adverfity.  This  fandified  Daniel  when  a  minifler 
of  (late,  and  foothed  him  when  in  the  den  of  lions. 
This  enabled  Paul  to  fay,  "  I  know  both  how  to  be 
"  abafed,  and  I  know  how  to  abound  :  every  where 
"  and  in  all  things  I  am  inflrucled  both  to  be  full  and 
"  to  be  hungry,  both  to  abound  and  to  fuffer  need. 
"  I  can  do  all  things  through  Chrill  who  ftrengthens 
"  me." 

Finally,  It  calls  upon  you  to  look  beyond  this  vain 
and  mutable  world,  to  a  flate  of  folid  and  unchangea- 
ble l>appinefs.  Whatever  advantages  religion  affords, 
by  enabling  us  to  endure  and  to  improve  the  dilScul- 
ties  and  troubles  of  life,  it  does  not  hinder  us  from 


Ser.  xxij.]      Difappointments  of  Life,  .437 

feeling  ourfelves  in  circumflances  of  trial  ?.nd  imper- 
fection. "  We  are  troubled  on  every  fide,"  if  "  not 
"  diftrefTed  ;  we  are  perplexed,"  if  "  not  in  defpair  ; 
"  perfecuted,"  if  "  not  forfaken  ;  cafl  down,"  if  "  not 
"  defrroyed."  To  die  is  gain.  Death  ends  our  toil 
and  our  ft  rife,  and  brings  us  to  the  reft  that  "  remains 
"  for  the  people  of  God."  Then  fhadows  will  be  ex- 
changed for  fubftance.  Then  we  fhall  embrace  our 
enjoyments  without  fear  of  lofmg  them.  Then  fare- 
well care  and  difappointment.  Our  "  fun  fhall  no 
''  more  go  down,  nor"  our  "  moon  withdraw  her 
^^  ihining  ;  for  God"  is  our  "  everlafting  light,  and 
"  the  days  of  "  our  "  mourning"  are  "  ended." 


SERMON        XXIII. 


NEUTRALITT  IN  RELIGION  EXPOSED, 


Mat.  VI.  24. 

No  wan  canferve  two  majlers  :  for  either  he  will  hate 
the  one^  and  love  the  other  ;  or  elfe  he  ivill  hold  to  the 
one^  and  defpife  the  other,  Te  cannot  ferve  God  and 
mammon. 

1  HERE  is  fomething  in  the  Scripture 
fuited  to  every  tafte  except  a  finful  one.  The  Bible 
mdeed  is  fo  pure,  fo  holy  in  its  Author,  its  principles, 
and  its  defign,  that  it  is  the  eafiell  thing  in  the  world 
to  account  for  infidelity  and  error  ;  they  are  the  nat- 
ural oppofition  of  men  of  corrupt  minds.  But  with 
regard  to  others,  every  peculiar  turn  of  mind  may  be 
indulged,  and  the  fame  end  may  be  fecured  by  various 
means.  Some  are  fond  of  hiftory  ;  and  here  we 
have  narrations  placing  before  us  flriking  characters 
and  occurrences.  Some  love  a  feries  of  proof  and  a 
procefs  of  argumentation  ;  and  here  we  have  frequent 
fpecimens  of  clofe  reafoning.  Some  take  pleafure  in 
imagery  and  comparifons  ;  and  here  we  have  a  pleni- 
tude of  parables  and  metaphors.  And  fome  are  charm- 


Ser.  xxiir.]     Neutrality  in  Religion^  &c.  439 

ed  with  proverbs  and  aphorifms  ;  and  here  we  find 
detached  fentences,  which  by  their  brevity  are  eafily 
remembered,  and  by  their  fignificancy  furnilh  mate- 
rials for  the  mind  to  unfold  and  apply.  And  of  all 
thefe,  perhaps  no  one  is  more  important  and  interefl- 
ing  than  the  paflage  which  I  have  read.  "  No  man 
"  can  ferve  two  mafters  :  for  either  he  will  hate  the 
"  one,  and  love  the  other  ;  or  ehe  he  will  hold  to  the 
"  one,  and  defpife  the  other.  Ye  cannot  ferve  God 
"  and  mammon." 

One  word  only  requires  explanation.  What  is 
mammon  ?  It  is  commonly  fuppofed  to  mean  only 
riches  ;  but  as  the  Bifhop  of  London  has  obferved  in 
his  Le6lure  upon  this  Chapter,  the  original  feems 
more  extenfive,  and  leads  us  to  confider  it  as  com- 
prehending every  thing  capable  of  engaging  the  affec- 
tions, and  of  gaining  the  confidence  of  men  of  world- 
ly minds.  It  is  a  Syriac  word  importing  treafure, 
gain.  Whatever  therefore  is  gain  to  you,  is  mam- 
mon, whether  it  be  wealth,  or  power,  or  fame,  or  fen- 
fual  pleafure.  Whatever  you  idolize,  whatever  you 
place  in  the  room  of  God,  whatever  leads  you  to  op- 
pofe  his  nature  and  his  will  concerning  your  duty 
and  your  happinefs,  according  to  the  defign  of  our 
Saviour,  falls  under  this  denomination.  Subtilty  of 
interpretation  is  always,  and  minutenefs  of  decifion  is 
generally  to  be  avoided  in  expounding  the  Scripture  ; 
words  are  ufed  in  a  popular  fenfe  ;  and  they  would 
become  lefs  ufeful,  if  they  were  rendered  lefs  general. 
The  force  of  an  imprellion  which  would  otherwife 
have  been  made,  has  often  been  diminifhed  by  means 
ofthofe  exceptions,   qualifications,   reflridions,   dif- 


440  Nezttrality  in  [Ser*  xxin, 

tin^lions,  which  have  fo  much  abounded  in  commen- 
taries and  fermons,  and  through  which  the  Spirit  of 
the  Sacred  Writings  is  fuffered  to  evaporate.  This^ 
being  premifed,  we  proceed  to  call  your  lerio^Js  atten- 
tion to  three  things. 

I.  No    MAN    CAN    SERVE    TWO    MASTERS  ;     YOU 

CANNOT  SERVE  GoD  AND  MAjviMON*  This  is  clear- 
ly exprelTed. 

II.  One    OF     THESE     YOU     WII.L     UNAVOIDABLY 

SERVE.     This  is  fully  implied. 

III.  YolT  OUGHT  TO  SERVE  GoD.  This  is  fairly 
inferred.  Confider  what  I  fay,  and  the  Lord  give  yois 
underftanding  in  all  things.     Amen. 

I.  "  Write  the  vifion,  and  make  it  plain  upon  ta- 
*'  bles,  that  he  may  run  that  readeth  it."  This  order 
the  infpired  penmen  have  obeyed.  They  have  made 
things  clear  in  proportion  as  they  are  momentous  ; 
and  fuch  is  the  perfpicuity  vvith  which  many  of  the 
principles  of  religion  are  laid  down  in  the  Scripture, 
that  we  fhould  deem  it  impoITible  for  them  ever  to  be 
mifunderftood,  did  we  not  know  how  eafy  it  is  to  per- 
plex a  rule  by  which  we  dillike  to  w^alk,  and  remem- 
ber what  a  power  there  is  in  the  paffions  to  pervert 
the  dictates  of  the  underftanding,  and  to  baffle  the  ad- 
monitions of  confcience.  For  inftance.  What  can 
be  more  fully,  more  unambiguoufly  exprefled  than 
the  determination  before  us  ?  "  No  man  can  ferve 
"  two  mafters  :  for  either  he  wall  hate  the  one,  and 
*'  love  the  other  j  or  elfe  he  will  hold  to  the  one,  and 


Ser.  XXIII.]         ReliglGn  Expofcd,  44i 

"  defpife  the  other  :  ye  cannot  ferve  God  and  mam- 
"  mon."  Neverthelefs  there  are  many  who  contrive 
to  elude  the  force  of  this  maxim,  or  who  feem  refol- 
vedto  make  a  fucceffion  of  awful  experiments  to  try  the 
certainty  of  it.  The  number  of  this  mixed  tempori- 
zing race  of  Chriflians  is  conftantly  encreafmg  ;  and 
while  they  are  bringing  deflrudion  upon  their  own 
fouls,  they  are  injuring  th<?  caufe  of  the  Gofpel,  and 
counteracting  the  labors  of  faithful  miniflers  ten-fold 
more  than  thofe  who  make  no  pretenfions  to  religion. 
"  They  have  a  name  to  live.^  while  they  are  dead." 
They  wear  •'  the  form  of  godlinefs,"  while  they  "  de- 
"  ny  the  power  thereof.*'  They  are  equally  remote 
from  the  excefles  of  the  profane  and  the  fervours  of 
the  pious.  They  refufe  to  the  pafTions  what  would 
difturb  confcience,  and  to  confcience  what  would  dif- 
turb  the  paiTions.  Endeavouring  to  reconcile  an 
earthly  and  a  heavenly  life  together,  they  waver  be- 
tween truth  and  error,  convidion  and  appetite,  duty 
and  inclination  ;  and  divide  their  affections  and  fer- 
vices  between  God  and  the  world.  Some  moments 
they  give  to  devotion  ;  they  pray,  they  unite  with  the 
holy  aifemblies,  they  fometimes  approach  the  table  of 
the  Lord.  When  this  is  done  they  have  another  maf- 
ter  to  ferve  ;  they  leave  the  houfe  of  God,  and  occu- 
py "places  of  dillipation  ;  they  relifh  the  follies  and 
comply  with  the  manners  of  a  finful  age  ;  and  as  the 
eye  follows  their  career,  you  fee  them  dropping  one 
diftinftion  after  another  till  they  are  undiftinguifhingly 
blended  with  the  crowd. 

Nor  are  thefe  perfons  wanting  in  excufes  to  palliate, 
if  not  to  juflify  their  pradice.  They  allege  that  it 
"    "  H  PI  h 


442  Neutrality  in  [Ser.  xxiii. 

renders  religion  lefs  objeclioniible  ;  that  it  keeps  up 
an  intercourfe  which  renders  them  ufeful  ;  that — ^but 
I  difdain  to  enumeraae  fuch  pleas  of  worldly-minded- 
nefs — they  will  not  abide  the  day  of  trial  ;  they  are 
all  as  tow  before  the  flame ;  the  declaration  of  our 
Lord  and  Saviour  confumes  them.  For  obferve,  my 
brethren,  upon  what  he  lays  the  ftrefs  of  his  reafoning^ 
It  is  the  IMPOSSIBILITY  of  the  cafe.  He  does  not  fay, 
You  fhall  not,  You  mud  not,  You  ought  not,  but  you 
CANNOT.  "  No  man  can  ferve  two  mafters.  Ye 
"  CANNOT  ferve  God  and  mammon." 
•  There  are  however  four  cafes  in  which  you  may 
ferve  two  mafters  ;  but  thefe  exceptions  will  only  ren- 
der the  general  rule  the  more  remarkable,  and  will 
alfo  help  us  to  underdand  it.  For,  firft,  you  may 
ferve  two  mafters  fuccelTively.  There  are  fome  who 
have  lived  in  various  families  ;  and  they  have  fervecl 
the  gentle  and  the  froward,  the  evil  and  the  good. 
Chriflians  once  ferved  divers  lulls  and  pleafures,  and 
now  they  ferve  God  ;  but  they  did  not  ferve  both  at 
the  fame  time  ;  this  was  impradicable,  "  Being  then 
"  made  free  from  An,  ye  became  the  fervants  of  righ- 
"  teoufnefs.  For  when  ye  were  the  fervants  of  fm, 
"  ye  were  free  from  righ teoufnefs."  Secondly,you  may 
ferve  two  mailers  by  ferving  one  of  them  in  reality,  and 
the  other  in  pretence.  But  while  you  truly  love  the 
world,  vv'ill  God  be  fatisfied  wdth  appearances  and  pro- 
feffions  ?  Is  he  deceived  ?  Can  any  difguife  conceal 
you  from  his  eye  ?  Will  he  not  abhor  you  the  more 
for  your  hypocrify  ?  And  will  not  fuch  a  courfe  of  dif-- 
fimulation  be  a  life  of  meannefs,  embarrafment,  and 
mifery  ;  in  w  hich  you  will  offer  violence  to  nature^ 


ISer.   xxiii.]         Religion  Expofed.  443 

and  perpetually  dread  the  detedion  of  your  real  char- 
a£ler  ?  Thirdly,  you  may  ferve  two  mailers  unequal- 
ly. While  devoted  to  the  one,  you  may  occafional- 
ly  attend  the  other  ;  but  you  cannot  be  engaged  to 
him  alfo,  you  cannot  ferve  him  conflantly,  you  can- 
not make  his  fervice  your  bufinefs,  cannot  be  entirely 
at  his  difpofal.  But  nothing  lefs  than  this  does  God 
require  of  all  thofe  who  ferve  Him.  Fourthly,  you 
may  ferve  two  mailers  when  they  are  on  the  fame  fide, 
and  differ  only  in  degree.  Thus  you  obey  parents 
and  magiflrates,  and  God  too  ;  for  in  obeying  them, 
you  obey  him  ;  he  has  commanded  it.  But  it  is  oth- 
erwife  when  two  parties  hoflile  to  each  other,  require 
you  to  efpcufe  their  jarring  interefls,  and  each  fays, 
"  My  fon,  give  me  thy  heart."  Now  this  is  the 
cafe  with  the  mailers  here  mentioned.  For  mammon 
is  not  fubordinate  to  God,  nor  does  it  enjoin  the  fame 
things.  Their  orders  are  diametrically  oppofite.  The 
one  commands  you  to  walk  by  faith  ;  the  other,  to 
walk  by  fight ;  the  one,  to  be  proud,  the  other  to  be 
humble  ;  the  one,  to  cleave  to  the  duil,  the  other  to 
have  your  converfation  in  heaven  ;  the  one,  to  be  all 
anxiety,  the  other,  to  be  careful  for  nothing  j  the  one, 
to  be  content  with  fuch  things  as  you  have,  the  other, 
to  enlarge  your  defire  as  hell  ;  the  one,  to  withhold, 
the  other,  to  give,  to  be  ready  to  diftribute,  willing  to 
communicate.  Now  what  is  to  be  done  in  a  cafe 
like  this  ?  If  the  mind  be  full,  it  can  hold  no  more. 
Human  faculties  are  not  infinite.  The  operations  of 
ihc  Ibul  are  limited.  We  cannot  remain  in  a  flate  of 
equillibrium  between  contrary  attra^ions,  without  pre- 
ferring one  to  the   other.     Hence  we  always  take  a 


444  'Neutrality  in  [Ser.  xxiii, 

part  ;  and  the  part  chofen  becomes  the  mailer  of  the 
heart,  and  obliges  us  to  feparate  from  the  reft  as  much 
as  they  oppofe  each  other  or  interfere.  Here  then, 
my  dear  Hearers,  you  are  furnifhed  with  a  criterion, 
by  which  to  judge  of  your  ftate  and  your  character. 
The  conclufion  is  obvious  and  undeniable.  If  you 
love  and  ferve  the  world,  you  cannot  love  and  ferve 
God.  And  the  cxclufion  is  ferious  and  dreadful ;  for 
you  are  here  reminded  that  worldly  attachments,  de- 
pendencies, and  purfuits,  are  not  only  injurious  to  real 
religion,  but  entirely  incompatible  with  it  ;  that  they 
are  not  fome  of  thofe  inferior  miftakes  and  infirmities 
which  we  deplore  m  good  men  ;  but  a  deadly  evil 
which  overfpreads  all  the  powers  of  the  foul,  infeds 
all  the  principles  of  adion,  gives  the  whole  life  a 
wrong  bias,  the  whole  man  a  direction  towards  hell, 
*'  Wherefore  come  out  from  amon^  them,  and  be  ve 
*'  feparate,  faith  the  Lord,  and  touch  not  the  unclean 
'^  thing  ;  and  I  will  receive  you.' ■  "  Love  not  the 
''  world,  neither  the  things  of  the  world  ;  for  if  any 
"  man  love  the  world,  the  love  of  the  Father  is  not 
*' in  him."  "^Ye  adulterers  and  adultreifes,  know 
"  ye  not  that  the  friendfhip  of  the  world  is  enmity 
"  with  God  ?  Whofoever  therefore  will  be  a  friend  of 
"  the  world  is  the  enemy  of  God  ?"  "  No  man  can 
"  ferve  two  mafters  :  for  either  he  will  hate  the  one, 
"  and  love  the  other  ;  or  elfe  he  will  hold  to  the  one, 
"  and   defpife   the  other.     Ye  cannot  ferve  God  and 


II.     You  cannot  ferVe  both  ;  but  one  of  thefe  you 
vvill  unavoidably  ferve.     The  fecond  proportion  is  as 


Ser.  xxiii.]         Religion  E:<pofed.  445 

true  as  the  firll:.  It  is  as  Impofiible  for  a  man  to  be 
without  fome  mafler,  as  to  ferve  more  mafiiers  than 
one.  Man  is  an  adive  being,  and  muft  be  employed  ; 
he  will  always  be  engaged  in  the  purfuit  of  fome 
thing"  either  by  exertion  or  defire.  Man  is  a  depend- 
ant creature.  Like  the  vine  he  muft  lean  for  fupport ; 
and  if  the  elm  be  not  near,  he  will  embrace  the  bram- 
ble. He  thirfts  ;  and  if  he  has  forfaken  the  Foun- 
tain of  Living  Water's,  he  will  repair  to  broken  cif- 
terns,  or  kneel  down  to  the  filthy  puddle.  A  fenfe  of 
his  wants  and  weakneiTes  produces  an  uneafmefs  which 
urges  him  to  feek  after  afliftance  and  relief.  Hence  man 
cannot  be  without  attachment.  Not  finding  in  himfelf 
the  good  he  defires,  he  paffes  forth  and  adheres  to 
fomething  external  ;  but  this  object  neceflarily  gov- 
erns him  ;  for  it  is  the  very  nature  of  love  to  fubjeQ: 
us  to  that  which  we  love  ;  and  it  faftens  us  by  various 
ties  ;  for  defire  and  averfion,  hope  and  fear,  joy  and 
forrow,  zeal  and  revenge,  are  only  modes  of  affec- 
tion. 

There  is  nothing  of  which  men  are  fo  tenacious 
as  independence  and  liberty  ;  and  even  when  they 
are  deftitute  of  the  fubftance  they  glory  in  the  fhad- 
ow.  The  Jews  are  an  example.  In  reply  to  our 
Lord  they  faid,  "  We  are  Abraham's  feed,  and  were 
"  never  in  bondage  to  any  man."  What  !  Have  you 
forgotten  the  land  of  Egypt  ?  did  you  never  ferve  the 
Philiilines,  the  Moabites,  the  Ammonites  ?  were  you 
not  feventy  years  in  Babylon  ?  Whofe  foldiers  are 
thefe  flationcd  among  you  ?  Bring  me  a  piece  of  mon- 
ey, "  whofe  image  and  fuperfcription  is  it  ?"  Are  you 
%loX.  even  now  wearing  the  yoke  of  Caefar  ?  Yes  ;  and 


446  Neutrality  in  [Ser.  xxiiir 

vou  are  wearing  another  yoke  far  more  difgraceful 
than  even  this,  and  which  enllaves  the  mind  ;  for  "  he 
'^'  that  committeth  fin  is  the  fervant  of  fm." 

And  does  not  this  exemplify  the  folly  and  delufion 
of  finners  ?  They  imagine  thcmfelves  to  be  their  own 
mafters,  efpecially  when  they  have  fhaken  off  v/hat 
they  deem  the  prejudices  of  education  and  the  fcruples 
of  fuperftition.  Then  they  are  free  indeed  ;  they  live 
without  controul  ;  and  with  affeded  pity  confider 
Chriftians  as  fubjed  to  the  mod  humiliating  reflraints. 
But  what  if  thefe  advocates  for  independence  ihould 
be  found  flaves  themfelves,  and  all  their  boaflino^s  of 
freedom  be  only  great  fweiling  words  of  vanity  ? 
"  While  they  promife  them  liberty,  they  themfelves 
"  are  the  fervants  of  cormption  ;  for  of  whom  a  man  is 
"  overcome,  of  the  fame  is  he  brought  into  bondage." 
*'  Know  ye  not,  that  to  whom  ye  yield  yourfelves  fer- 
*'  vants  to  obey,  his  fervants  ye  are  to  whom  ye  obey, 
*'  whether  of  fm  unto  death,  or  of  obedience  unto  righ- 
*'  teoufnefs."  What  !  is  there  no  other  mailer  than 
God  ?  Becaufe  you  refufe  allegiance  to  your  lawful 
fovereign,  does  it  follow  that  you  are  your  own  ?  May 
there  not  be  ufurpers  ?  In  (lead  of  being  under  the 
government  of  one,  may  you  not  be  under  the  tyran- 
ny of  many,  "  each  feeking  his  gain  from  his  quar- 
"  ter  ?''  Inftead  of  paying  a  regular  and  reafonable 
tribute,  may  you  not  become  the  vidims  of  illegal  ex- 
adion,  and  the  tools  of  arbitrary  power  ?  Hear  what 
Shemaiah  faid  to  Rchoboam  and  the  princes  of  Judah  ; 
*'  Ye  have  forfaken  the  Lord  ;  therefore  have  I  left  you 
"  in  the  hand  of  Shifliak  king  of  Egypt ;  and  they  flialj 
•^'be  his  fervants,  that  thev  may  know  my  fervice,  and 


3er.   xxiri.""!         Religion  Expofed,  447 

"  the  fervice  of  the  khigdoms  of  the  countries."  To  the 
fame  purpofe  is  the  language  of  God  by  Mofes  to  the 
Ifraelites  ;  "  Becaufe  thou  fervedft  not  the  Lord  thy 
"  God  with  joyfulnefs,  and  with  gladnefs  of  heart, 
"  for  the  abundance  of  all  things  ;  therefore  fha.It 
*'  thou  fervc  thine  enemies  which  the  Lord  flrJl  fend 
*'  againft  thee,  in  hunger,  and  in  third,  and  in  naked- 
"  ncfs,  and  in  want  of  all  things  ;  and  he  (liall  put  a 
"  yoke  of  iron  upon  thy  neck  until  he  have  delfroyed 
"  thee."  All  this  is  fulfilled  in  the  unhappy  experi- 
ence of  every  tranfgreflbr.  For  his  rebellion  he  is 
doomed  by  a  law  of  inevitable  neceflity  to  ferve  divers 
tyrants.  Yes,  if  you  are  not  the  fubjefts  of  humility, 
you  will  be  the  vaffals  of  pride  ;  and  what  a  Hfe  will 
ambition  lead  you  !  If  you  are  not  the  fervants  of  meek- 
nefs,  you  will  be  the  flaves  of  pafTion  ;  and  is  the  man 
to  be  envied,  who  is  governed  by  the  impulfes  of  fuch 
a  fury  ?  See  a  man  who  has  fold  himfelf  to  covetouf- 
nefs  ;  what  African  fiave  ever  drudged  for  fuch  a 
tafkmafter  as  he,  compelling  him  to  rife  early,  to  fit 
up  late,  to  eat  the  bread  of  forrows,  to  alTume  every 
form  of  falfehood,  to  ftoop  to  every  inftance  of  mean-^ 
nefs,  forbidding  him  the  luxury  of  refrefhing  the 
bowels  of  the  poor  and  of  bleffmg  the  orphan  and  the 
widow,  often  denying  him  the  accommodations  and 
fometimes  the  neceflaries  of  life,  and  thus  forcing 
him  to  live  in  beggary,  to  die  in  wealth  1  Difclaiming 
the  fervice  of  God  you  ferve  the  devil,  who  employs 
you  in  drudgery  and  rewards  you  with  damnation, "for 
"  the  wages  of  fin  is  death."  Difcarding  the  Sa- 
viour's yoke,  which  is  eafy,  and  his  burden  which  ic 
light,  you  wear  the  galling  and  heavy  chains  of  vice. 


448  Neutrality  m  [Ser.  xxii?,- 

and  what  llavery  equals  a  wicked  life  ?  See  the  finner 
impelled  along  violently,  like  the  fwine  polTeiTed  with 
demons,  he  follows  a  courfe  which  he  condemns  him- 
felf  for  purfuing  j  he  does  things  of  w^hich  at  the  very 
time  he  knows  he  fhall  repent  as  foon  as  he  has  done 
them  ;  a6lions  which  he  abhors  in  others,  he  is  forced 
to  perform  himfelf ;  when  he  goes  forth  he  cannot 
tell  how  he  fhall  return  ;  for  this  does  not  depend  up- 
on him,  but  upon  circumftances  over  which  he  has 
no  power  ;  h€  may  fee  or  hear  fomething,  by  w^hich 
impreflions  m.ay  be  produced  which  he  cannot  refift  ; 
he  may  accidentally  meet  with  one  of  his  tyrants  who 
may  fay  to  him,  "  Do  this,"  and  he  mull  do  it ;  his 
palTions  and  his  lufts  make  him'  toil  at  their  pleafure  ; 
and  he  goes  on  executing  their  orders,  though  his  un- 
derftanding  blufhes,  reafon  remonftrates,  confcience 
upbraids  and  threatens  ;  he  fees  and  he  approves  bet- 
ter things,  and  follows  w^orfe  j  and  this  is  the  man 
who  pretends  to  be  free  ! 

You  fay.  Religion  demands  of  us  a  fucceflion  of 
fervices,  from  which  you  are  exempted.  But,  O  ye 
votaries  of  the  world,  let  us  examine  your  claims,  and 
fee  wherein  your  pre-eminence  appears.  Have  you 
then  no  fervices  to  render?  Think  of  your  priva- 
tions and  facrifices  and  fubmifTions  ;  think  of  the  nu- 
merous and  arbitrary  laws  you  have  to  obey  ;  the 
laws  of  opinion,  the  laws  of  cuflom,  the  laws  of  ex- 
travagance, the  laws  of  folly.  Yes  ;  I  fometimes 
think  if  religion  were  to  require  of  me  fuch  duties  as 
the  world  impofes  upon  its  enflaved  followers  ;  if  it 
required  me  to  turn  day  into  night,  and  deprived  me 
of  feafonablc  repofe  ;  if  it  required  me  to  embrace  in- 


Ser.   XXIII.]         Religkn  Expofed,  449 

decent  and  injurkius  fafliions,  and  to  cxpofe  at  once  my 
modefly  and  my  health  ;  if  it  required  me  to  adopt 
expenfive  modes  of  Hfe  which  devom*ed  my  fubflance, 
ajid  involved  me  in  pecuniary  difi;-race  ;  if  it  required 
me  to  fpcnd  my  evenings  from  home,  and  to  refign 
domeflic  enjoyments  to  rove  from  one  infipid  amufe- 
ment  to  another  ;  if  it  required  me  to  give  up  all  that 
is  e2ify  and  fnnplc  and  natural,  for  ceremonies,  vifits 
and  crowds,  where  ail  is  artificial,  ftudied,  and  forced  ; 
if  it  required  me  to  convert  my  dwelling  into  the  con- 
fufion  and  difordcr  of  a  rout  ;  to  ftoop  to  the  abfur- 
dity  of  a  mafquerade  ;  to  hazard  my  own  life  and  the 
Hfe  of  my  fellov/  creature,  becaufe  I  had  received  an 
offence,  perhaps  unintentionally  given,  and  allowed 
me  not  the  choice  of  refufal  ;  then  I  fhould  conceive 
a  difgufl  ;  then  I  fhould  long  to  emancipate  my  fell 
from  fuch  capricious  defpotifm  ;  I  fliould  figh  for  lib- 
erty ;  for  what  liberty  could  I  enjoy  while  compelled 
to  fubmit  to  what  is  unreafonable  and  foolifli,  to  w^hat 
is  difhonourable  and  fhameful,  to  what  is  injurious 
and  ruinous  ?  But  remember,  ye  followers  of  the  vain 
world,  thefe  arc  the  commands  you  obey  ;  thefe  are 
the  fervices  you  render. 

'  Still  you  tell  us,  that  our  Mailer  requires  us  even 
to  deny  ourfelveS ;  that  this  is  the  grand  law  of  his 
kingdom  ;  and  without  obeying  it,  we  cannot  be  his 
difciples.  But  we  contend  that  you  are  precifely  in 
the  fame  circumfcances.  We  can  prove  that  you  al- 
fo  are  required  to  exercife  felf-denial  ;  and  that  this 
is  the  chief  command  you  have  to  comply  with  in  the 
fervice  of  the  world.  And  mark  the  difference  be- 
tween us.  Our  Mafter  requires  us  to  deny  only  what 
I  I  i 


450  Neiarality  in  [Ser.  xxiii. 

is  falfe  and  \'am  ;  yours,  what  is  folic!  and  true.  Ours 
requires  us  to  deny  what  would  only  make  us  difor- 
derly  and  miferable  ;  yours,  what  would  render  you 
peaceful  and  happy.  Ours  requires  us  only  to  deny 
the  voice  of  paflion  and  appetite  ;  yours,  the  voice  of 
reafon  and  of  confcience.  Ours  requires  us  to  deny 
the  body  for  the  fake  of  the  foul  ;  yours,  the  foirl  for 
the  fake  of  the  body.  Ours  requires  us  to  give  up 
nothing  but  what  he  will  more  than  repay  ;  yours, 
to  furrender  an  interefl,  for  the  lofs  of  which  you  can- 
not be  indemnified  in  time  or  eternity. 

Since  then  it  appears,  that  you  cannot  ferve  two 
mailers  ;  and  fmce  it  is  equally  certain  that  you  will 
ferve  one,  we  plead  for  God,  and  call  upon  you  to 
ferve  Him.     It  is  the 

III.  Third  divifion  of  our  fubje£l.  But  here  I 
feel  ready  to  draw  back  from  my  engagement  :  I  am 
fhocked  to  think  that  it  fhould  be  found  neceffary  to 
make  a  comparifon  between  the  ever-blelTed  God  and 
idols.  Has  the  depravity  of  the  world  rifen  to  fuch  a 
pitch  ;  and  are  men  fo  exceedingly  blinded  and  infat- 
uated as  to  require  a  preacher  to  attempt  to  prove 
that  it  is  better  to  ferve  God  than  m.ammon  !  I  feel  al- 
fo  perplexed  as  to  the  proofs  I  fliall  adduce  ^  the  cafe 
feems  too  plain  to  need  evidence  ;  and  of  evidence 
there  is  no  end.  Let  us  make  a  fele^tion  of  two  arti- 
cles, and 

Remind  you,  firft,  of  his  various  and  undeni- 
able CLAIMS  in  which  he  Hands  peculiar  and  fu- 
prcme.  There  is  fuch  a  thing  as  juftice,  and  it  con- 
fifts  in  rendering  to  all  their  due.     Render  to  God  his 


Ser.  XXIII.]         Religion  Expofcd.  451 

due,  be   only  juH:,  and  you   mvift  be  religious.     All 
you  are,  and  all  you  have  Is  his  :  he  gave  you  exif- 
tence  ;  and  all  your  capacities  of  a6lion  and  of  enjoy- 
ment were  not  only  derived  from  him,  but  are  contin- 
ued by  him  ;  "  for  in  Him  we  live  and  move  and 
"  have  our  being."     There  is  fuch  a  thing   as  grati- 
tude ;  atid  it  confifts  in  endeavouring  to  make  fuita- 
ble  returns  for  favours  received.     Endeavour  to  make 
fuitable  returns  to   God  for  the  favours  you  have  re- 
ceived from  him  ;  be  only  grateful,  and  you  mud  be 
religious.     Whofe  fun  warms  you  ?  Whofe  air  do  you 
breathe  ?   Who  has  fed  you  all  your  life  long  unto 
this  day  ?  When  you  were  loft,  who  fent  his  own  Son 
to  feek  and  to  fave  you  ?  When  you  were  in  the  bon- 
dage of  corruption,  who  by  a  price  of  infinite  value  ac- 
compliflied   your  releafe  ?  Let  all  your  mercies   be 
fummonedto  appear  around  you  ;  the  bleflings  of  in- 
fancy, of  youth,  of  mature  age  ;  the  blelTmgs  of  Prov- 
idence and  of  Grace  ;  the  bleflings  which  you  pofTefs 
already,  and  thofe  which    as    attainable  you  hope  to 
enjoy  ;  and  your  Preacher  has  only  to  come  forward 
and  fay,  "  I  befeech  you  therefore,  Brethren,  by  the 
"  mercies  of  God,  that  you  prefent  your  bodies  a  liv- 
"  ing  facrifice,  holy  and  acceptable,  which  is  your  rea- 
"  fonable    fervice.'*      So    fimple    are  the  principles 
from  which  the  practice  of  religion  is  deduced  ! 
Secondly.  We  would  remind  you  of  his  designs 

IN    EMPLOYING    YOU    IN    HIS    SERVICE   ;    in    thcfc  al- 

fo,  who  is  a  God  like  unto  him  ?  Why  does  he  re- 
quire you  to  ferve  him  ?  "  Can  a  man  be  profitable 
*'  unto  God,  as  he  that  is  wife  may  be  profitable  un- 
*'  to  himfelf  ?  Is  it  any   pleafure   to  the  Almighty 


452  NsidraUty  in  [Ser.  xxiii. 

"  that  thou  art  righteous  :  or  gain  to  the  Most 
"  High  that  thou  makeil  thy  way  perfeft  ?"  He  does 
not  ftand  in  need  of  you  ;  but  he  knows  that  you 
ftand  in  need  of  him,  and  that  without  him  you  can  do 
nothing.  Does  he  require  your  fervice  to  difplay  his 
grandeur,  to  exercife  his  authority,  to  ejflablifii  his  do- 
minion ?  Hear  his  own  language  :  ''  O  that  there  was 
"  fuch  a  heart  in  them,  that  they  would  fear  me,  and 
"  keep  all  my  commandments  always,  that  it  might 

"    BE    WELL  W^ITH  THEM   AND  WITH     TEIEIR     CHIL- 

^'  DREN  FOR  EVER.'*  He  cuiploys you  to  invigorate 
your  powers,  to  dignify  your  nature,  to  train  you  up 
for  endlefs  perfection,  and  to  bellow  upon  you  innu- 
merable advantacres  under  the  notion  of  a  reward. 
Thefe  advantages  may  be  confidered  two  ways.  In 
the  engagements  of  the  mafler,  and  in  the  experi- 
ence of  the  fervants.  Thefe  do  not  always  agree. 
Men  as  an  allurement  frequently  promife  what  they 
never  perform  ;  and  thofe  who  have  followed  them 
have  had  bitter  reafon  to  complain  of  difappointment. 
But  God  is  faithful ;  and  as  his  promifes  are  exceeding 
great  and  precious,  fo  are  they  all  yea  and  amen  in 
Chrifl  Jefus  to  the  glory  of  God  by  us.  He  fpreads 
before  us  in  his  word  every  attraction  to  encourage 
us.  "  Therefore  thus  faith  the  Lord  God,'Behold, 
''  my  fervants  fhall  eat,  but  ye  fhall  be  hungry  :  be- 
*'  hold,  my  fervants  fhall  drink,  but  ye  fhall  be  thirf- 
^'  ty  :  behold,  my /ervants  fhall  rejoice,  but  ye  fliall 
"  be  ^(hamed  :  behold,  my  fervants  fhall  fmg  for  joy 
"  of  heart,  but  ye  Ihall  cry  for  forrow  of  heart,  and 
"  fliall  howl  for  vexation  of  fpirit."  And  has  he  not 
reahzed  all  this  ?  Let  us   confult  the    experience  of 


Ser.  XXIII.]         Reunion  ExpofccL        '  453 

thofe  vA\o  have  ferved  him.  And  obfcrve  the  falrnefs 
of  the^'examples  to  which  we  appeal.  Some  of  you 
would  be  unqualified  judges  ;  you  could  not  make  a 
proper  comparifon,  becaufe  you  are  only  acquainted 
with  one  of  the  thingr>  to  be  compared.  You  know 
what  the  fervice  of  fin  is,  but  you  are  ftrangers  to  the 
fervice  of  the  Lord  Jefus  Chrifi:.  But  there  are  per- 
fons  v/ho  have  tried  both  ;  after  ferving  the  world 
they  have  ferved  God.  And  if  it  were  formerly  bet- 
ter v/ith  them  than  now,  what  keeps  them  from  going 
back  ?  What  detains  them  from  the  country  whence 
they  came  out  ?  They  have  opportunity  to  return  ; 
and  are  furrounded  with  the  fame  temptations  as  oth- 
ers. They  have  found  fomething  more  divine  and 
fatisfactory  ;  they  have  tailed  of  the  grapes  ofEfchoI, 
and  they  no  longer  figh  for  the  leeks  and  onions  of 
Egypt.  He  is  rifmg  from  his  knees  where  he  has 
been  faying,  "  Thou  haft  dealt  well  with  thy  fervant, 
'•  O  Lord."  Take  him  afide  and  convcrfe  with 
him.  He  is  able  to  give  a  reafon  of  the  hope  that  is 
in  him.  V/hy  you  often  mouni.  "  But  our  forrov/ 
"  fhali  be  turned  into  joy  :  our  very  tears  are  bleif- 
'•  cd  ;  and  we  are  never  more  happy  than  when  v/e 
'•  can  feel  a  broken  heart  and  a  contrite  fpirit !"  And 
the  world  frowns  upon  you.  "  But  God  fmiles,  and 
"  his  favour  is  hfe.  Heaven  is  my  home  ;  death  is 
"  become  my  friend  ;  Providence  manages  all  my  af- 
''  fairs  ;  and  I  ani  careful  for  nothing.'*  And  your 
happineis  is  all  future.  '•  No  ;  I  have  earnefts  and 
*-  foretaftes  of  Heaven.  I  feel  a  peace  which  palTeth 
*'  all  underftanding  ;  and  fometimcs  I  rejoice  with 
*'  joy  unfpeakable  and  full  of  glory.     \v.  his   fanclua- 


454  Nsuirality  in  [Ser,  xxiii.  ^ 

"  ry  I  behold  his  power  and  his  giory.  In  my  clofet 
"  I  find  it  good  to  draw  near  to  God.  His  flatutes 
"  are  my  fong  in  the  houfe  of  my  pilgrimage,  and  I 
*'  rejoice  in  his  word  as  one  that  findeth  great  fpoil. 
"  Once  I  thought  like  you.  I  fuppofedifl  began  a 
"  religious  courfe,  I  fhould  never  have  another  happy 
"  day  ;  but  I  never  had  a  happy  day  before.  I  have 
*'  found  nothing  of  the  fetters  and  bondage  of  which  I 
"  had  heard,  and  by  which  I  had  been  difgufted.  His 
*'  fervice  has  been  perfed  freedom  ;  and  nong  of  his 
"  commands  are  grievous.  And  Oh  !  could  I  now 
"  lay  open  my  foul  ;  could  I  make  you  fee  as  I  fee, 
"  and  feel  as  I  feel  !  O  tafte  and  fee  that  the  Lord  is 
"  good  ;  blefled  is  the  man  that  trufteth  in  him." 
All  this  fhews  the  importance  of  ferving  God  ;  but 
whatever  fhews  the  importance  of  it,  fliews  the  wifdom 
of  attending  to  it. 

Let  me  then,  my  dear  Hearers,  call  upon  you  to 
make  a  choice.  From  this  hour  abandoi;i  God  and 
his  ways,  and  following  your  idols  and  your  lulls  have 
all  that  they  can  give  you  ;  or  rehnquifliing  the  pref- 
ent  evil  world,  take  God  for  the  llrength  of  your 
foul  and  your  portion  for  ever.  Which  of  thefe  will  you 
choofe  ?  I  cannot  conclude  without  prelling  you  to  a 
decifion.  I  have  already  been  clafling  you.  My 
hope  has  formed  one  divifion  ;  my  fear  a  fecond  ;  my 
conviction  a  third. 

I  have  been  hoping  that  fome  of  you  will  retire 
this  evening,  and  join  yourfelves  to  the  Lord  in  a  per- 
petual covenant  that  fliall  not  be  forgotten,  faying, 
*'  Lord,  I  am  thine,  fave  mc.  O  Lord,  other  lords 
"  bcfidc  tht^e  have  had  dominion  over  us,  but  by  thee 


Ser.   XXIII.]  Religion  Expofed,  455 

"  only  will  we  make  mention  of  thy  name/'  Will 
none  of  you  realize  this  pleafmg  expectation  ?  Will 
none  among  you  my  younger  Hearers,  verify  the  lan- 
guage of  prophecy,  upon  which  fo  many  minifters, 
fo  many  parents  have  hoped  :  "  One  (hall  fay,  I  am 
"  the  Lord's  ;  and  another  fhall  call  himfelf  by  the 
"  name  of  Jacob  ;  and  another  lliall  fubfcribe  with 
«  his  hand  unto  the  Lord,  and  furname  himfelf  by  the 
"  name  of  Ifrael." 

A  laro-er  number  I  fear,  will  care  for  none  of  thefe 
things  ;  but  go  forth  faying  with  their  rebellious  prc- 
decelfors,  "  I  have  loved  ft  rangers,  and  after   them 
"  will  I  go."     Let  me  give  you  warning  from  God. 
Remember  that  he  will  alfuredly  vindicate  the  caufe  of 
his  defpifed  authority  and  goodnefs  ;  "  As  for  thefc 
"  mine  enemies   that  would  not  that  I  fliould  reign 
"  over  them,  bring  them  forth,  and  flay  them  before 
"  my  face."    if  you  are  determined  to  abandon  God, 
God  is  determined  to  abandon  you  :  "  But  my  people 
"  would  not  hearken  to  my  voice  ;  and  Ifrael  would 
"  none  of  me  :  fo  I  gave   them  up   unto  their  own 
"  hearts'  luft,  and  they  walked  in  their  own  counfels." 
And  have  you  confidered  the  awfulnefs  of  your  con- 
dition, "  Without   God  in  the  world  ?"  Death    will 
foon  fnatch  you  away  from  your  houfes  and  amufe- 
ments  ;  and  what  will  you  do,  if  your  faith  and  hope 
be  not  in  God,  when  you  will  have  nothing  but  God 
left  ?  And  even  previous  to  this,  an  evil  day  may  ar- 
rive.    Though  worldly  things  do  not  fatisfy  the  mind^ 
they  divert  it  ;  and  though  they  are  a  poor  fubftitute 
for  God,  they  render  you  lefs  fenfible  of  your  need  of 
him.     But  they  are  all  uncertain  ;  and  w^hat  becomes 


45(5  Nciiiraliiy  in  [Ser*  xxiir* 

of  you  when  they  arc  removea  ?  To  whom  will  you 
flee  for  help,  and  where  will  you  leave  your  glory  ? 
But  an  obfervation  of  the  way  in  which  -clivine  ad- 
monitions is  commonly  rendered  uielefs  convinces 
me,  that  the  generality  of  you  will  not  decide  with 
the  former,nor  pofitively  refufe  witli  the  latter.  "  And 
"  as  he  reafoned  of  rightecufnefs,  temperance,  and 
*'  judgment  to  come  Felix  trembled,  and  anfwered, 
"  Go  thy  way  for  this  time,  w^hen  I  have  a  convenient 
"  feafon  I  will  call  for  tliee."  This  is  your  model. 
You  v;ifli  to  paufe  and  conflder.  But  we  cannot  al* 
low  this  evafion  ;  our  commiiTipn  requires  an  immedi- 
ate reply  ;  "  To-day  if  ye  will  .hear  his  voice,  harden 
"  not  your  heart  ;  now  is  the  accepted  time,  now  Is 
"  the  day  of  falvation."  You  wii'li  to  paufe  and  confld- 
er. But  you  have  no  time  for  hefitation  ;  you  are 
dying  while  you  make  the  propofal  ;  ^^  Boaft  not  thy- 
"  felf  oi  to-morrov/,  for  tliou  knoweft  nor  what  a 
"  day  may  bring  forth."  You  wifii  to  paufe  and 
conflder.  But  he  may  take  your  excufes  for  a  final 
anfwer,  as  they  are  unqueftionably  a  proof  of  prefent 
difmclinadon,  and  fay,  "  None  of  the  men  that  were 
"  bidden  ihall  tafle  of  my  fupper.'*  "  lie  is  joined  to 
"  idols,  let  him  alone.*'  You  wifn  to  paufe  and  con- 
flder. But  the  longer  you  waver  the  harder  you 
will  find  it  to  decide  ;  objeclicns  and  difficukies  will 
every  day  multiply.  You  wifh  to  paufe  and  conflder  ; 
but  when  do  you  mean  to  determine  ?  How  much 
longer  time  do  you  require  ?  Some  of  )X3U  have  had 
twenty,  forty,  fixty  years  to  weigh  things  already,  and 
are  ftill  undetermined.  And  what  is  it  to  decide,  that 
you  cannot  come   to  a  conclufion  this  hour,  this  mo- 


Ser.  XXIII.]         Religion  Expofed,  457 

ment  ?  What  room  Is  there  for  comparifon  ?  What  pofTi- 
bility  is  there  of  embarraffment  ?  O  fhame  of  human 
nature  !  Here  are  perfons  requiring  additional  years  to 
determine,  whether  hell  or  heaven  is  the  beft  portion  ; 
whether  the  God  of  glory,  or  the  god  of  this  world  is 
the  beft  mafter.  "  How  long  halt  ye  between  two  opin- 
"  ions  ?  If  the  Lord  be  God,  follow  him  :  but  if  Baal 
"  be  God,  follow  him."  "  Wherefore  choofe  ye  this 
"  day  whom  ye  will  ferve."  "  But  as  for  me  and  my 
*'  houfe,  we  will  ferve  the  Lord."  May  God  infpire 
us  with  this  refolution.     Amen. 


K  K  k 


SERMON        XXIY. 


THE  FA  MILT  OF  OUR  LORD. 


Mat.  xii.  49,  50. 

And  hejiretched  forth  his  hand  toward  his  difciplesy 
and  faid^  Behold  my  mother  and  my  brethren  !  For 
ivhofoever  jhall  do  the  vjill  of  my  Father  which  is  in 
heaven^  the  fame  is  my  brother^  and  fijier^  and 
mother. 

I  ADDRESS  this  affembly  in  the  lan- 
guage of  our  Saviour  to  the  Pharifees  ;  "  What  think 
"  ye  of  Chrift  ?"  And  furely  a  more  ferious  inquiry 
it  is  impofllble  to  make.  Your  opinions  upon  vari- 
ous other  fubje(fl:s  are  comparitively  of  Httle  confe- 
quence  ;  but  it  is  of  the  higheft  importance  to  enter- 
tain proper  apprehenlions  of  the  perfon  and  character, 
the  offices  and  work  of  Chrift. 

I'here  is  however  another  queftion  which  it  is  equal- 
ly neceflary  to  afk,  What  does  Chrift  think  of  you  ? 
What  you  are  in  the  fentiment  of  your  fellow  crea- 
tures fignifies  little.  It  is  a  light  thing  to  be  judged 
of  man's  judgment.  Your  happinefs  does  not  depend 
upon  him  ;  he  may  be   deceived   in    his   conclufion. 


Ser.  XXIV.]       Th£  Family  of  our  Lord,  4.5,9 

He  thatjudgeth  you  is  the  Lord  ;  It^s  decifion  is  in- 
fallible, and  his  fentence  regulates  your  doom.  Does 
He  view  you  this  evening  as  enemies  or  friends  ?  As 
ftrangcrs  or  relations  ?  Is  it  poflible  to  determine  this  ? 
It  is  not  only  pofTible  but  eafy.  Obferve  what  he  did, 
and  remember  what  he  faid  in  the  days  of  his  liefh. 
"  And  he  (Iretched  forth  his  hand  toward  his  difciples 
*'  and  fliid,  Behold  my  mother  and  my  brethren !  For 
'.'  whofoever  fliall  do  the  will  of  my  Father  which 
"  is  in  heaven,  the  fame  is  my  brother,  and  filler,  and 
"  mother.''  ,     ..     . 

Oui*  Saviour  preached  in  various  places.  He  was 
now  in  a  private  houfe  y,^  and  is  faid  to  ht  "  talking  to 
■"  the  people."  It  marks  the  eafe,  the  fimplicity,  the 
familiarity  vvdth  which  he  fpake.  When  a  preacher 
.can  exemphfy  this,  mode  of  addrefs  witliout.  finking, 
he  is  peculiarly  pleafmg  to  his  hearers,  and  often  mod 
fuccefsful  in. the  force  and  fublimity  of  his  thoughts. 
"  While  he  yet  talked  to  the  people,  behold  his  moth- 
"  er  and  his  brethren  flood  without  defiring  to  fpeak 
"  with  him."  What  was  the  defign  of  his  friends  it 
is  impolTible  to  determine  j  but  they  had  fomething 
interefling  to  communicate,  and  could  not  approach 
him  for  the  intervening  multitude.  The  people  there- 
fore conveyed  along  the  notice  of  his  relations  from 
one  to  another  till  it  reached  the  perfon  who  flood  by 
him.  "  Then  one  faid  unto  him,  Behold  thy  mother 
"  and  brethren  fland  without,  defiring  to  fpeak  with 
^'  thee."  OurblefTed  Lord  was  defpifed  and  rejeded 
of  men  ;  but  there  were  fome  who  knew  his  worth, 
and  loved  and  honoured  him  ;  and  at  hearing  of  his 
•mother  and  his  brethren,  thev  were  ready  to  exclaim. 


460  The  Family  of  our  Lord.       [Ser.  xxiv. 

O  happy  brethren  !  to  have  fuch  a  brother  !  O  hap- 
py mother  !  to  have  fuch  a  fon  !  Our  Saviour  was  not 
fo  confined  to  his  fubje£l,  as  to  refufe  a  new  idea  fug- 
gefted  by  the  occafion  ;  therefore  knowing  their 
thoughts  he  tells  them  of  another  connection  with 
himfelf ;  from  his  family  according  to  the  flefh,  he 
leads  them  to  his  fpiritual  kindred  ;  and  from  a  union 
with  him,  which  was  temporal  and  confined  to  few, 
he  leads  them  to  one  which  was  everlafting  and  em- 
braced all  good  men.  "  But  he  anfwered  and  faid 
"  unto  him  that  told  him,  Who  is  my  mother  ? 
*'  and  who  are  my  brethren  ?  And  he  stretched 

"  FORTH  HIS  HAND  TOWARp  HIS  DJSCIPLES,  AND 
"  SAID,  BEHOLD  MY  MOTHER  AND  MY  BRETHREN  ! 
^'  FOR  WHOSOEVER  SHALL  DO  THE  WILL  OF  MY  Fa- 
*'  THER  WHICH  IS  IN  HEAVEN,  THE  SAME  IS  MY 
*'  BROTHER,  AND  SISTER,  AND  MOTHER." 

Whence  we  obferve,  that  obedience  to* the  di- 
vine WILL  IS  AN  evidence  OF  OUR  BEING  RELA- 
TED TO  Jesus  Christ.  Our  Lord  here  gives  us  the 
chara£ler  and  the  privilege  of  his  difciples. 

L  Their  Character  ;  they  do  the  will  of  his 
Father. 

II.  Their  Privilege  ;  they  are  his  brother,  his 
filler,  his  mother.  "  Remember  me,  O  Lord,  with 
*'  the  favour  that  thou  beared  unto  thy  people  :  O 
*'  vifit  me  with  thy  falvation  ;  that  I  may  fee  the  good 
"  of  thy  chofen,  that  I  may  rejoice  in  the  gladnefs  of 
"  thy  nation,  that  I  may  glory  with  thii]e  inheritance." 

L     We  have  the  Character  of  his  difciples.  He 


Ser.  XXIV.]       The  Family  of  our  Lord,  461 

defcribes  them  as  doing  the  will  of  his  Father 
WHICH  is  in  heaven.  All  obey  ;  but  fome  do  the 
will  of  the  devil ;  fome  do  the  will  of  man  ;  fome  do 
their  own  will ;  and  fome  do  the  will  of  God. 

Some  do  the  will  of  the  devil.  This  is  a  dreadful 
charge  ;  but  it  is  fully  fupported  by  the  addrefs  of 
oui%  Saviour  to  the  Jews  ;  "  Ye  ere  of  your  father  the 
"  devil,  and  the  lufts  of  your  father  ye  will  do."  And 
what  is  all  fin,  but  "  the  work  of  the  devil  ?"  "  For 
"  the  devil  fmneth  from  the  beginning.''  He  there- 
fore who  lives  in  the  pra£lice  of  fm  co-operates  with 
him,  refembles  him,  llrives  to  pleafe  him,  fulfils  his 
wifhes.  The  devil  loves  pride,  and  the  finner  cherifli- 
es  it  ;  he  takes  pleafure  in  revenge,  and  the  finner  in- 
dulges it  ;  his  empire  is  maintained  by  iniquity,  and 
the  fmner  commits  it. 

Some  do  the  will  of  men.  They  are  entirely  gov- 
erned by  others  ;  they  receive  the  law  from  the  opin- 
ions, maxims,  and  manners  of  their  companions,  fu- 
periors,  relations  ;  from  the  converfation  received  by 
tradition  from  their  fathers  ;  from  the  example  of  the 
muldtude.  And  by  no  better  authorities  than  thefe, 
are  many  influenced  even  in  the  concerns  of  religion ! 
But  "  we  ought  to  obey  God  rather  than  man  ;"  and 
"  to  live  the  reft  of  our  time  in  the  flefli,  not  to  the 
"  lufls  of  men,  but  to  the  will  of  God." 

Some  do  their  own  will.  They  are  as  regardlefs 
of  the  authority  of  God,  as  if  they  were  perfuaded 
that  his  being  and  perfections  were  a  fable  ;  they  live 
without  him  in  the  world,  never  allying  when  they  en- 
gage in  any  courfe  of  action,  whether  it  will  pleafe  or 
offend  him,  whether  he  has  forbidden  or  enjoined  it  f" 


462  The  Family  cf  our  hard,       [Ser.  xxiv. 

They  follow  only  the  bias  of  their  own  inclination, 
and  this  being  fmce  the  fall  depraved  and  irregular, 
carries  them  widely  aftray  from  their  duty  and  happi- 
nefs.  For  it  is  as  dangerous  as  it  is  criminal  to  obey 
fuch  a  guide.  Hence  to  be  abandoned  to  its  influ- 
ence isfpokenof  as  the  greatefl  curfe  ;  "  So  I  gave 
"  them  up  unto  their  own  hearts'  lufl  ;  and .  tjiiey 
"  walked  in  their  own  counfels.*'  It  has  been  faidof 
children,  that  they  are  undone  if  they  have  their  own 
will  ;  and  the  reafon  is,  becaufe  they  are  not  wife 
enough  to  choofe  the  good  and  refufe  the  evil.  But 
this  is  much  more  true  of  man  ;  if  he  has  his  own 
will,  he  will  be  fure  to  ruin  himfelf ;  for  a  fmner  is 
much  more  likely  to  make  a  foolilli  choice  than  a 
child  ;  and  he  who  wants  grace,  has  lefs  underfland- 
ing  than  he  who  wants  years. 

•  But  the  Chriflian  makes  the  will  of  God  the  grand, 
the  only  rule  of  his  Ufe  ;  and  every  confideration  in- 
duces him  to  %,  "  Not  my  will,  but  thine  be  done." 
His  authority  over  \is  is  fupreme,  and  his  relations  to- 
ns are  numerous.  He  is  our  Father,  and  we  owe  him* 
honour  ;  our  Mailer,  and  we  owe  him  fear  ;  our 
Benefactor,  and  we  owe  him  gratitude  ;  our  God^ 
and  we  owe  him  obedience,  devotion,  all  we  are,  and 
all  we  have  1  Nor  does  our  obHgation  fpring  only 
from  his  dominion  over  us,  and  his  claims  to  us  ; 
but  from  the  very  nature  of  his  will,  which  is  wife,  and 
righteous,  and  good. 

That  we  may  not  be  ignorant  of  his  will,  he  has 
been  pleafed  to  reveal  it ;  this  reveladon  is  contained 
in  the  Scriptures  of  Truth.  Opening  thcfe,  we  find 
all  needful  informatioi;;  they  are  a  lamp  unto    our 


Ser.  XXI  v.]       The  luimily  of  our  Lord,  4^ 

feet,  and  a  light  unto  our  paths.  They  contain  gene- 
ral principles  and  particular  rules.  There  are  defcri- 
bed  the  duties  we  owe  to  ourlelves,  to  our  fellow  crea- 
tures, and  to  God  ;  the  duties  which  Ipring  from  the 
various  connections  and  conditions  of  life  ;  the  duties 
of  kings  and  of  fervants  ;  the  duties  of  profperity  and 
adverfity.  Viewing  us  as  fmners,  they  fliew  unto  us  the 
way  of  falvation,  and  preach  repentance  to\vards  God, 
and  faith  towards  our  Lord  Jefus  Chriif. 

The  man  therefore  that  would  do  the  will  of  God 
walks  by  this  rule.  He  repairs  to  the  Scripture,  not 
for  advice  but  law  ;  he  enters  the  ianduary  of  revela- 
tion, and  bowing  before  the  lively  oracles  of  God  he 
cries,  "  Lord,  what  wilt  thou  have  me  to  do  ?" 
^'  Speak,  Lord,  for  thy  fervant  heareth."  For  you 
will  obferve  that  his  concern  with  the  will  of  God  lies 
not  in  knowing,  but  in  doing  it.  And  indeed  if  this 
be  not  in  our  defire  and  deiign  when  we  fearch  for  the 
will  of  God,  we  are  not  likely  to  be  honeil  in  our  in- 
vefligations,  or  fuccefsful  in  our  attempts.  For  "  he 
^'  that  doth  his  will,  ihall  know  of  the  dodrine  wheth- 
^^  er  it  be  of  God  ;  and  we  lliall  know  if  we  follow  on 
*'  to  know  the  Lord."  But  allov/ing  it  to  be  poffible- 
to  obtain  the  cleared  knowledge  unaccompanied  with- 
obedience,  it  would  be  ufelefs  ;  for  "  if  ye  know  thefe 
"  thini7s,  happy  are  yc  if  ye  do  them  ;"  yea  it  would 
be  even  injurious,  by  enhancing  our  fm  and  aggra- 
vating our  condemnation  ;  for  "  to  him  that  knowetb 
"  to  do  Q-ood  and  doth  it  not,  to  him  it  is  fm."  "  And 
*'  that  fervant  which  knew  his  Lord's  will,  and  pre- 
'*'  pared  not  hiitifelf,  neither  did  according  to  his  will, 
'*  fhjvU  be  beaten  with  nianv  ftripes.     For  unto  whom- 


46=4  The  Family  of  our  Lord       [Ser.  xxiY,. 

■^  foever  much  is  given,  of  him  fhall  be  much  requir- 
**  ed ;  and  to  whom  men  have  committed  much,  of 
"  him  will  they  afk  the  more." 

To  be  a  Chriflian  then  you  muft  ad:,  and  Hve,  and 
2t^  and  live  as  God  would  have  you  *,  you  mufl  do  the 
will  of  our  Father  which  is  in  hea\^n.  By  two  things 
you  may  know  v/hether  your  obedience  be  fuch  as 
will  clafs  you  in  the  number  of  our  Lord's  difciples. 
For,  firft,  their  obedience  is  affectionate,  arifmg 
from  a  defire  to  pleafe  and  glorify  God.  Hence  the 
declaration  of  our  Saviour,  "  I  call  you  not  fervants, 
'^  but  friends/'  This  Vvas  not  to  releafe  them  from 
an  obligation  to  obedience,  but  to  purify  and  elevate 
the  principle  of  it.  And  his  own  language  is  in  a  fub- 
ordinate  degree  the  expeiience  of  all  his  followers  ; 
"  I  delight  to  do  thy  will,  O  God,  yea  thy  law  is  with- 
in my  heart  :"  ''  My  meat  is  to  do  the  will  of  Him 
"  that  fent  me,  and  to  finifh  his  work."  This  is  eve- 
ry thing  in  the  view  of  God  ;  he  would  have  us  in 
his  fervice  to  be  liberal  and  generous  ;  he  upholds 
us  by  "  his  free  Spirit."  He  values  not  the  forced 
fubmiflion  of  the  flave  ;  he  difdains  thofe  actions  in 
the  performance  of  which  the  will  revolts^  His  de- 
mand is,  "  My  fon,  give  me  thy  heart  j"  and  when 
this  is  given  nothing  elfe  can  he  withhold,;  then  the 
eyes  are  open  to  fee,  the  ears  to  hear,  the  Mps  to  praife, 
the  hands  to  communicate.  And  the  man  "  prefents 
"  his  body  a  living  facrifice,  holy  and  acceptable  to 
"  God,,  which  is  his  reafonable  fervice." 

For,  Secondly,  their  obedience  is  impartial.  \ 
fpeak  here  of  their  aim  and  their  difpofition.  Witlr 
regard  to  thefe  they  have  no  referve,  ng  objedions,. 


Ser.  XXI v.  J         The  Family  of  our  Lord.  465 

ho  exceptions.    Their  concern  extends  to  every  thing 
whether   great  or   httle,   whether  eafy    or   difficuk, 
whether  pleafmg  or  repulfive  ;   they  efleem    all  his 
commandments  concerning  all  things  to  be  right,  and 
they  hate  every  falfe  way.     The  neceflity  of  this  wili 
readily   appear.      "  For  whofoevcr   fliall   keep    the 
'"-  whole  law,  and  yet  offend  in  one  pointj  he  is  guilty 
"  of  all."     The  reafoning  by  which  this  is  eftabhflied 
is  folid  ;  for  if  a  man  voluntarily  tranfgrefs  one  of  the 
commands  of  God,  why  does  he    obferve  the  reif  ? 
Not  from  a   principle  of  obedience  ;  for  this  would 
lead  him  to  obferve  the  command  he  tranfgreffes,  as 
well  as  thofe  he   obferves,  feeing  they  iffue  from  the 
fame  authority,  and  are  enforced  by  the  fame  motives  ; 
"  for  he  that  faid,  Do  not  commit  adultery,  faid  alfo^ 
^'  Do  not  kill  :  now  if  thou  commit  no  adultery,  yet 
"if  thou  kill,  thou  art  become  a  tranfgreffor  of  th$ 
*•'  law."     He  therefore  obeys  becaufe  the   injundiou 
happens  to  fall  in  with  his  humour,  or  reputation,  or 
advantage.     But  if  doing  what  we  like^  and  refufing 
what  we  do  not  like,  be  obedience,  it  is  obedience  to 
our  own  will,  and   not  to  the  will  of  God  ;  and  by 
fuch  a  fubmifiion  we  defpife  God  in  reality,  while  we 
profefs  to  ferve  him  ;  v^q  exclude  his  authority,  and 
eflablifli  our  own  "pleafure  as  the  governing    principle 
of  our  lives.     This  therefore  annihilates  the  iyftem  of 
compofition,  and  all  endeavours  to  balance  virtues  a- 
gainft  vices,  and  to  atone  for  the  indulgence  of  fm  by 
the  performance  of  duty  ;  for  unlefs  you  regard  the  will 
of  God  univerfally,.  whatever    you   do,   fprings  not 
from  a  principle  of  religion,  but  from   fome  other 
fource  ;  for  if  you  performed  any  one  duty  becaufe 
L  L  I 


466  The  Family  of  our  Lord,      [Ser.  xxiv. 

God  had  commanded  it,  you  would  mod  certainly 
pradlife  every  Other  for  tlie  fame  reafon  ;  and  if  you 
avoided  any  one  fni  becaufe  God  had  forbidden  it, 
you  would  unquellionably  forfake  every  other  on  the 
fame  ground.  It  is  in  vain  for  you  therefore  to  plead 
that  you  avoid  that  which  is  evil,  imlefs  you  cleave  to 
that  which  is  good.  It  is  in  vain  for  you  to  vifit  the 
fatherlefs  and  widows  in  their  affliction,  if  you  do  not 
keep  yourfelv^ss  unfpotted  from  the  world.  It  is  in 
vain  for  you  to  be  faithful  to  your  engagemefits  with 
your  fellow  creatures,  if  you  are  ftrangers  to  devotion  ; 
this  is  to  be  moral  without  piety  ;  or  to  pray  and  hear 
the  word  of  God,  and  not  provide  things  honefl  in 
the  fight  of  all  men  ;  this  is  to  be  pious  without  mor- 
ality. It  is  in  vain  for  you  to  affemble  together  in 
public,  if  you  never  enter  your  clofets  ;  or  to  be  faints 
in  the  houfe  of  God,  if  you  are  demons  in  your  own. 
It  is  in  vain  for  you  to  liflen  to  the  Gofpel,  while  it 
teaches  you  dodrincs  of  acknowledged  importance, 
if  you  do  not  learn  by  it  to  deny  all  ungodlinefs  and 
v/orldly  lufts,  and  to  live  foberly,  righteoufly,  and 
godly  in  tiie  prcfent  world.  In  all  thefe  inflancos  in 
which  you  appear  to  conform  to  the  will  of  God,  there 
is  not  one  adit  of  true  obedience  ;  for  true  obedience 
confalts  the  will  of  God,  and  this  enjoins  an  atten- 
tion to  the  things  you  negled,  as  much  as  to  thofe 
which  from  other  confiderations  you  regard.  And 
thus  having  defcribed  the  charafter  of  his  difciples,  let 
us, 

II.    Survey  their  Privilege.     Our   Saviour  con- 
fiders  them  as  his  relations  5  regards  them  as  his  kin* 


Ser.  XXIV.]       The  Family  of  our  Lord,  46Y 

dred  ;  they  form  one  fiimlly  witli  himfelF.  "  He 
"  fb^etched  forth  his  hand  toward  his  difciples  and 
"  faid.  Behold  my  mother  and  my  brethren  1  for 
*'  whofoever  fhall  do  the  will  of  my  Father  which  is 
"  in  heaven,  the  fame  is  my  brother,  and  sister, 
''  and  mother."  As  fuch  I  view  them,  as  fuch  I 
will  behave  tow^ards  them  ;  they  fliall  enjoy  every  ad- 
vantage which  can  flow  from  connections  fo  intimate. 
For  our  Lord  does  not  fpeak  ceremonioufly  ;  his  words 
are  true  and  faithful.  Let  us  fee  what  v/e  can  find  to 
embody  the  meaning  of  his  expreffions. 

As  foon  as  we  hear  him  claiming  his  difciples  as  his 
kindred,  we  look,   Firft,  for  family-likenefs,  and  we 
have  it.     "  Whom   he  did  foreknow,  them  he  alfo 
•'  did  predeftinate  to  be   conformed  to  the  image  of 
*'  his  Son,  that  he  might  be  the  firft-born  among  many 
^'  brethren,"  "  The  firfl  man  is  of  the  earth,  earthy  ; 
"  the  fecond  man  is  the  Lord  from  heaven.     As  is 
"  the  earthy,  fuch  are  they  alfo  that  are  earthy  j  and 
"  as  is  the  heavenly,  fuch  are  they  alfo  that  are  heav- 
"  cnly.     And  as  we  have  borne  the  image  of  the  ear- 
"  thy,  v/e  fhall  alfo  bear  the  image  of  the  heavenly." 
The  refemblance  indeed  is  not  complete  in  this  world, 
but  it  is  real  ;  it  is  fufficient  to  fhew  that  they  have  a 
common  origin.     One  end  governs  them  ;  their  in- 
clinations harmonize  ;  the  mind  which  was  in  him  is 
alfo  in  them  ;  and  as   he  was,  fo  are  they  alio  in  the 
world  meek~and  lowly,  tender  and  compafTionate,  pa- 
tient and  forgiving,  adive  and  zealous.    And  the  like- 
nefs  is  incelTantly  growing    and  becoming  more  and 
more  vifible  ;  «  beholding  as  in  a  glafs  the  glory  of 
■•''•  the  Lord,  they  are  changed  into  the  fame  image 


46 S  The  Family  of  our  Lord.      [Ser.   xxiv, 

*'  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
'^  Lord."  And  by  and  by  it  will  be  perfect  and  en- 
tire, lacking  nothing.  "  When  he  fhall  appear  we 
"  fhall  be  like  him,  for  we  ihall  fee  him  as  he  is.'* 
The  likenefs  will  be  extended  to  the  whole  man  ; 
"  he  fliail  change  this  vile  body,  that  it  may  be  falh- 
*'  ioned  like  unto  his  glorious  body,  according  to  the 
*'  mighty  working  whereby  he  is  able  even  to  fubdue 
"  all  things  unto  himfelf." 

By  claiming  them  as  his  kindred,  he,  Secondly,  con- 
fers honour  upon  them.  It  is  always  glorious  to  be- 
long to  perfons  of  illuftrious  endowments,  and  who  are 
the  admiration  of  the  age.  It  is  in  our  favour  to  have 
it  known  that  we  are  in  the  number  of  their  friends 
and  are  prized  by  them  ;  it  fhews  their  opinion  of  us, 
and  it  is  fuppofed  that  their  efleem  will  not  be  wafted 
upon  worthleffnefs.  Their  own  connections  have  the 
greateft  opportunities  of  improvement  by  them  ;  and 
often  gratuitoufly  obtain  credit  for  qualities  which 
they  never  pofiefs.  By  relative  union  we  feem  to, 
have  a  right  to  appropriate  fome  of  their  talents  and 
virtues  ;  fome  of  their  lullre  is  unavoidably  reflected 
upon  thofe  who  ftand  near  thefe  polifhed  bodies.  Per- 
fons have  been  anxious  to  go  even  far  back,  to  claim 
relation  to  fome  extraordinary  characters.  How  would 
fome  of  you  feel  to  be  acknowledged  as  the  kindred 
of  the  King  who  is  called  the  fountain  of  honour  ? 
This  was  the  glory  of  James  and  Jofcs  and  Simeon 
and  Judas,  who  were  the  brethren  of  our  Lord.  This 
was  the  honour  vouchfafcd  to  Mary  his  mother,  and 
for  which  all  generations  fhall  call  her  bleffed.  Think 
Qf  being  the  mother  of  One,  who  was  the  image  of 


Ser.  xxiv.'j       ^he  Tav.nl'j  of  cur  LGrd.  46d 

the  invifible   God,  the  firft-born  of  every  crenturc, 
whom  the  winds  and  feas  obeyed,  whom  all   the  an> 
gels  in  heaven  are  commanded  to  worfiiip,  the  deliv- 
erer of  millions  from  the  difgrace  of  fm  and  the  wrath 
to  come.     No  wonder  a  certain  woman  while  hearing 
him,  miable  to  fupprefs  her  emotions,  "  lifted  up  her 
f' voice  and    faid  unto   him,    BlelTed   is   the  womb 
"  that  bare  thee  and  the  paps  which  thou  hail  fuck- 
"  ed."     "  But   lie  faid,  ye  a  rather,  blefTed  are  they 
*'  that  hear  the  word  of  God  and  keep  it."     Does  he 
then  defi[;;n  to  exclude  his  own  relations  from  fpirit- 
ual  affinity  with  himx  ?  Or  does  he  difcountenance  nat- 
ural affeaion  and  duty  ?  Far  from  it ;  but  he  would 
intimate  that  we  need  not  envy  Mary  ;  we  ourfelves 
may  become  his  kindred  in  a  nobler  fenfe  ;  "  Such 
^'  honour  have  all  the  faints."     "  Behold  my  mother 
"  and  mv  brethren  !  for  whofoever  fhall  do    the  will 
«  of  my   Father  which  is  in  heaven,  the  fame  Js  my 
"  brother,  and  filler,  and  mother." 

Thirdly,  If  they  are  his  relations,  he  will  love  them. 
What  would  you  think  of  a  man  who  had  no  regard  for 
a  BROTHER,a  SISTER  ?  Where  fhouldwe  think  of  look- 
ing for  affection,  if  not  among  thofe  who  are  attached 
by  ties  of  nature,  by  habits  of  early  inte^xourfe,  by 
mutual  participations  of  every  youthful  enjoyment,  by 
the  reciprocal  performance  of  a  thoufand  tender  and 
endearing  offices  !  But  conceive  of  whateverisattraftive 
and  binding  in  the  fond  imageof  a  mother  ;  one,  who 
after  namelcfs  pains  and  perils  gave  thee  birth,  nurfcd 
thee  on  her  knees,  fed  thee  at  her  breaft,  and  through 
fleeplefs  nights   and  anxious  days  watched  over  thy 
tender  progrefs.     Bring  before  your  naind  a  man,  all 


*T0  The  Family  of  our  Urd.         [Ser.  xxir. 

genius  and  fenfibility,  viewing  the  pidure  of  a  mother, 

"  Faithful  remembrancer  of  oiie  fo  dear," 

recalling  maternal  fmlles,  and  the  drefs  in  which  with 
blefTmgs  flie  difmiffed  him  to  fchool,  forgetting  a  thou- 
fand  other  thingsj but  remembering  her  "nightly  vifits/' 
her  "morning  bounties,"  her  "conflant  How  of  love  that 
"  knew  no  fall  I"  But  no  mother  was  ever  fo  dear  to  an 
admiring  child,  as  his  difciples  are  to  the  Saviour.  Eve- 
ry  thing  is  defeSivein  holding  forth  his  love  ;  never 
was  love  fo  tender,  never  was  love  fb  tried  ;  it  was 
flronger  than  death  ;  it  paffeth  knowledge.  See  it 
when  he  was  upon  earth.  His  little  family  with  which 
he  was  furrounded,  was  a  fair  fpccimen  of  his  people 
in  all  ages.  How  kindly  he  bore  with  their  infirmi- 
ties !  with  what  gentlenefs  he  reproved  them  !  with 
what  eagernefs  he  encouraged  them  !  with  what  free- 
dom he  unbofomed  himfelf  to  them !  "  And  loving 
«  his  own  who  were  in  the  world,  he  loved  them  un- 
"  to  the  end,"  and  gave  proof  of  it  by  wafhing  their 
feet,  and  then  dying  for  them,  by  which  he  proclaim- 
ed, that  he  confidered  nothing  too  low  for  him  to  Ao, 
nothing  too  painful  for  him  to  fuffer  for  their  fakes. 

Fourthly,  Since  he  declares  them  to  be  his  rehv 
tions,  he  will  provide  for  them.  "  If  any  provide  not 
"  for  his  own,  and  efpecially  for  thofe  of  his  own 
^'  houfe,  he  hath  denied  the  faith,  and  is  worfe  than 
'''  an  infidel."  And  wilt  he  incur  a  reproach  which 
he  fo  feverely  condemns  ?  It  was  well  for  the  patriarch 
and  his  fons,  in  the  famine  which  raged  all  over  the 
country,  that  they  had  one  fo  nearly  allied  to  them, 
who  reigned  over  the  land  of  Egvpt,  and  had   the 


Sir.  XX I  v.  J       The  family  of  our  Lord,  47 1 

command  of  its  refources.  "  Then  fcnt  Jofeph  and 
"  called  his  father  Jacob  to  him  and  all  his  kindred, 
''  three  fcore  and  fifteen  fouls,"  and  the  land  of  Go- 
flien  yielded  them  fupplies.  Chriftians,  you  have  a 
relation  who  is  Lord  of  all :  "  the  earth  is  his,  and 
"-'  the  fullnefs  -thereof."  See  thofe  who  rife  in  the 
flate  ;  they  foon  draw  their  connections  after  them. 
And  many  evils  may  arife  from  this  among  men. 
Sinecures  may  be  multiplied,  places  may  be  formed 
in  order  to  be  filled,  and  the  ftate  may  be  burdened 
to  maintain  the  friends  of  thofe  who  are  in  power, 
while  offices  may  be  difpofed  of  not  according  to 
qualihcation  but  affinity.  But  Jefus  Chrifl  injures 
none  by  the  elevation  of  his  kindred  ;  and  he  prepares 
them  all  for  the  flations  they  occupy.  And  furely  if 
they  are  not  all  exalted,  he  will  fuffer  none  of  them  to 
famifh.  "  O  fear  the  Lord,  ye  his  faints  ;  for  there  is 
"  no  want  to  them  that  fear  him.  The  lions  do  lack 
"  and  fuffer  hunger,  but  they  that  feek  the  Lord  fhall 
"  not  v/ant  any  good  thing."  You  may  rejoice  in  all 
the  glory  and  empire  to  which  he  is  advanced  ;  you 
are  interefled  in  it ;  it  is  for  you,  **  He  is  made  head 
"  over  all  things  unto  his  body  the  Church."  "  He 
"  has  power  given  him  over  all  flefh,  that  he  fliould 
"  give  eternal  life  to  as  many  us  the  Father  hath  given 
"  him."  And  not  fatisfied  with  his  own  pcrfonal  dig- 
nity, he  wifhes  his  friends  to  fit  with  him  upon  his 
throne  ;  and  this  is  his  language,  "  Father,  I  will  that 
"  thofe  which  thou  hail  given  me  be  with  me  where  I 
"  am,  to  behold  my  glory."  "  And  the  glory  whiclj 
"  thou  gavell  me  I  have  given  them  ;  that  they  may 
^  be  one,  even  as  we  are  one." 


472  The  Family  of  our  Lord.       [Ser.  xxm 

A,qaiii ;  fmce  he  regards  them  as  his  brethren,  hk 
fiilers,  his  mother,  he  will  keep  up  an  intercourfe 
with  them.  He  will  correfpond  with  them  by  means 
of  his  word,  and  many  a  precious  epiille  will  they  re- 
ceive from  him,  unfolding  the  fentiments  of  his  heart, 
and  telling  them  where  he  now  is,  and  what  he  is  pre- 
paring for  them.  Ke  will  alfo  come  to  fee  them  ;  he 
will  peculiarly  vifit  them  in  trouble  5  he  is  a  "  Friend 
"  born  for  adverfity."  "  And  better  is  a  neighbour 
"  that  is  near,  than  a  brother  that  is  faroiF."  "  When 
''  thou  palTeft  through  the  waters  I  will  be  with  thee, 
^^  and  through  the  iioods  they  fnall  not  overflow  thee : 
''  when  thou  palTefl  through  the  fire  thou  (halt  not  be 
^^  burned,  neither  {hall  the  ftames  kindle  upon  thee.^* 
For, 

Finally,  he  will  defend  them.      When  Mofes  went 
forth  and  "  faw  one  of  his  brethren  fuffer  wrong,  he 
"  defended  him,  and  avenged  him  that  was  oppreifedy 
*'  and  fmote  the  Egyptian."     We  fee  how  Efther  ex- 
erted herfelf  to  preferye  fi'om  the  mahce  of  Haman 
her  nation  and  her  uncle's  houfe  ;/'  Hov;  can  I  endure 
"  to  fee  the  deflrucfeion  of  my  kindred.'*     And  will 
the  Saviour  be  an  unconcerned  fpeftator  of  the  dan- 
gers of  his  people  ?  Let  their  enemies  beware  ;  in  op- 
pofing  them  they  perfecute  him  ;  he   that  ^toucheth 
them,  toucheth  the  apple   of  his  eye.      No  weapon 
formed  againft  them  diall  profper.     Their  Redeemer 
is  mighty,  and  he  will  plead  their  caufe.     "  Happy  art 
"  thou,   O  Ifrael :  who  is  like  unto  thee,  O  people 
*.'  faved  by  the  Lord,  the  fhield  of  thy  help,  and  who 
*-'  is  the  fword  of  thine  excellency  !  and  thine  enemies- 
"  fhall  be  found  liars  unto  thee,  and  thou  Ihalt  tread 
"  upon  their  high  places." 


Ser.  XXIV.]       The  Family  of  our  Lord,  47^ 

From  the  explanation  of  the  words  which  has  been 
given,  we  derive  four  interefling  reflections  j  with 
which  we  fhall  conclude. 

The  Firfl:  leads  us  to  admire  the  grace  and  conde- 
fcenfion  of  our  Lord  Jefus  Chrill.  When  we  look 
into  the  world,  we  find  thofe  of  rank  and  confequence 
detaching  themfelves  as  much  as  polTible  from  thofe 
below  them  ;  they  are  afhamed  to  be  too  familiar  with 
their  inferiors,  though  the  inferiority  confifis  in  things 
which  polfefs  very  little,  if  any,  real  and  intrinfical. 
excellency.  Why  fhould  a  man  think  me  beneath 
him,  becaufe  he  has  a  greater  abundance  of  "  thick 
"  clay  ?"  Is  wealth  dignity  ?  "  Silver  and  gold  have 
"  I  none,"  fays  Peter  ;  fo  then  a  man  may  be  an  in- 
fpired  apoftle  and  able  to  work  miracles,  and  be  poor. 
"  Foxes  have  holes,  and  the  birds  of  the  air  have 
"  nefts,  while  the  Son  of  man  hath  not  where  to  lay 
"  his  head,"  fays  our  Saviour;  a  perfon  therefore 
may  be  the  brightnefs  of  the  Father's  glory,  and  the. 
exprefs  image  of  his  perfon  ;  and  be  deflitute  of  world- 
ly pofTeffions.  Why  fhould  a  man  fwell  as  he  pafles 
by  me,  becaufe  he  wears  a  title  ? 

«  Pigijiies  are  pigmies  ftill,  though  perch'd  on  Alps  ! 
"  And  pyramids  are  pyramids  in  vales." 

Take  a  prince  ;  he  has  only  five  fenfes,  he  is  made 
of  duft,  and  is  returning  to  it  again,  and  in  that  very 
day  his  thoughts'  perifh.  See  thofe  who  fpringing 
from  obfcurity  have  foared  high  in  worldly  fuccefs  ; 
how  unwilling  are  they  to  be  found  in  company  with 
their  kindred  who  remain  in  indigence  !  how  eager 
are  they  to  conceal  the  relation !  But  here  is  a  fubjed 
of  wonder,  which  may  well  lead  us  to  exclaim, "  Lord^ 
Mm  m 


474  The  Family  of  our  Lord.         [Ser.  xxiv, 

"  what  is  man  that  thou  art  mhidful  of  him,   or  the 
"  fon  of  man  that  thou  vifitefl   him  ?"    See  him  that 
has  all  power  in  heaven  and  in  earth,   the  King  of 
kings  and  Lord  of  lords,  (looping    from  his   glorious 
majejfly,  looking  to  him  that  is  poor,  fearching  for  his 
connexions  who  dwell  in  houfes  of  clay,  and  defirous 
of  publifhing   the   relation.     See   him  "  ftretching 
"  forth  his  hand  toward  his  difciples,"   and   faying, 
"  Behold  my  mother  and  my  brethren  !  For  whofo- 
"  ever  fliall  do  the  will  of  my  Father  which  is  in  heav- 
"  en,  the  fame  is  my  brother,  and  filler,  and  mother.'* 
The  Second  remark  leads  us  to  contemplate  the  in- 
demnities and   advantages    of  religion.     It  is  readily 
acknowledged,  that  in  following  the  Son  of  God  we 
mufl  deny  ourfelves  and  take  up  our  crofs  ;  a  fuccef- 
fion  of  painful  fervices  will  be  required  of  us  ;  vari- 
ous facrifices  are  indifpenfable.     But  «'  verily  there  is 
"  a  reward  for  the   righteous."     "  Godlinefs  is  prof- 
"  itable  unto  all  things,  having  pro'mife  of  the  life  that 
"  now  is,  and  of  that  w^hich  is  to  come."     "  Then 
"  Peter  faid,  Lo,  we  have  left  all,  and  followed  thee. 
"  And  He  faid    unto  them.  Verily  I  fay   unto   you, 
"  there  is  no  man  that  hath  left  houfe,  or  parents,  or 
"  brethren,  or  wife,  or  children,  for  the  kingdom  of 
"  God's  fake,  who  fliall  not  receive  manifold  more  in 
"  this  prefent  time,  and  in  the  world  to  come  life  ev- 
"  erlafling."     It  is  no  eafy  thing  to  purfue  the  will  of 
God  inflexibly  to  the  end  ;  the  performance  of  it  in 
many  cafes  will   deprive  us  of  friends,   create  us  ene- 
mies, and  draw  upon  us  reproach.     But  it  will  never 
fuffer  us  to  repent  of  our  engagement  ;  it  requires  of 
us  nothing  mean  \  it  withholds  from  us  nothing  glori- 


Ser.  XXIV.]         The  Family  of  our  Lord.  475 

ous.  Is  divine  audieacc  a  privilege  ?  This  is  connea- 
ed  with  obedience.  "  God  heareth  not  finners  ;  but 
"  if  a  man  be  a  worfhipper  of  God  and  doth  his  will, 
«  him  he  heareth."  Is  an  affurance  of  immortality  a 
privilege  ?  This  is  conneded  with  obedience.  "  The 
"  world  paffeth  away  and  the  lufts  thereof,  but  he 
"-'  that  doeth  the  will  of  God  abideth  for  ever."  Is  a 
union  with  the  family  of  Jefus  Chrift  a  privilege  ? 
This  is  conneded  with  obedience.  "  Behold  my 
«  mother  and  my  brethren  1  For  whofoever  fhall  do 
*'  the  will  of  my  Father  which  is  in  heaven,  the  fame  is 
"  my  brother,  and  filler,  and  mother." 

The  Third  remark  leads  us  to  obferve  the  holinefs 

of  the  Gofpel.     Of  this  we  are  perpetually  reminded. 

It  is  infured  by  its  promifes  as  well  as  by  its  commands, 

by  its  privileges  as  well  as  by  its  duties.     Its  bleffings 

however  free,  are  only  to  be    enjoyed  in  a  courfe  of 

obedience.     The  family  of  Jefus  is  like  heaven  ;  "the 

«  unrighteous"  are  excluded.      "  This  is  the  law  of 

"  the  houfe  ;  upon  the  top  of  the  mountain  the  whole 

«  limit  thereof  round  about  fhall  be  mod  holy.     Be- 

^  hold  this  is  the  law  of  the  houfe."     When  he  was 

upon  earth  he  did  not  feekto  eflablifh  an  indifcrimi- 

nate  empire,  or  to  draw  a  large  heterogeneous  mafs 

after  him  ;  his  fan  was  in  his  hand  ;  by  the  applica- 

tion  of  various  teds  he  feleded  thofe   who  followed 

him  from  principle  and  inclination,  and  drove  back  the 

cowardly,  the  mercenary,  the  falfe-hearted.     What  ! 

can  the  brethren  of  Jefus  Chrift  be  earthly,  fenfual, 

devilifli  ?  "  He  that  is  joined  to  the  Lord  is  of  one  fpir- 

^'  it."  And  "  if  any  man  have  not  the  Spirit  of  Chrifl, 

*'  he  is  none  of  his."     And  therefore  they  who  dif- 


47G  The  Family  cf  our  Lord,         [Ser.  xxiv<, 

charge  you  from  obedience,  and  promife  you  fecuri- 
ty,  belie  every  word  of  the  Bible,  and  oppofe  the  very 
defign  of  religion,  which  is  by  fandification  to  aflimi- 
late  man  to  the  image  of  God.  If  therefore  you  val- 
ue the  conneclion,  and  are  defirous  of  entering  this 
family,  remember  there  is  only  one  way  of  accefs  to 
it.  •  Do  not  imagine  you  can  elude  the  determination 
of  our  Saviour,  and  enjoy  the  privilege  without  the 
charader  of  his  difciples.  But  if  this  be  the  only  way 
of  admifTion,  itftands  open  to  all.  Did  your  alliance 
depend  upon  genius,  literature,  affluence,  or  office, 
many  of  you  mud  defpair.  But  his  family  is  not  of 
this  world.  From  the  hope  of  the  Gofpel  none  are 
excluded,  but  thofe  who  wickedly  exclude  themfelves. 
*'  Therefore  as  He  who  hath  called  you  is  holy,  fo  be 
*'  ye  holy  in  all  manner  of  converfation  :"  and  pray 
with  David,  "  Teach  me  to  do  thy  will,  for  thou  art 
*'  my  God  ;  thy  Spirit  is  good  ;  lead  me  into  the 
"  land  of  uprightnefs,"  and  then  you  may  be  aflured 
of  your  inclufion,  whatever  be  your  talents,  whatever 
be  your  circumilances.  "'  For  whosoever  fhall  do 
*'  the  will  of  my  Father  which  is  in  heaven,  the  fam^ 
"  is  my  brother,  and  fifter,  and  mother." 

The  Fourth  reflexion  leads  us  to  enforce  upon 
Chriflians  the  duty  derived  from  their  alliance.  Re- 
member that  you  are  "^  no  m.ore  ftrangers  and  for- 
**  eigners,  but  fellow-citizens  with  the  faints,  and  of 
*•  THE  HOUSEHOLD  OF  GoD."  Walk  worthy  of  the  vo- 
cation whorev^^ith  you  are  called.  Demean  yourfelves 
as  the  relations  of  the  Lord  of  lif^  and  glory.  Let 
broiherly  love  continue.  Let  there  be  no  ftrife  be-, 
tween  you   and  your  fellow    Chriflians,  for  you  are 


Serv  kxiv.]         The  Family  of  our  Lord.  4^77 

brethren.  Do  not  envy  the  world,  it  is  a  reproach 
to  your  family  ;  you  are  placed  in  a  higher  order  than 
they  ;  you  have  better  titles,  honours,  riches,  pleaf- 
ures.  Rejoice  and  glory  in  the  conneci-ion  ;  under  a 
fenfe  of  your  unworthinefs,  let  the  thought  of  it  re- 
vive you  ;  under  the  reproach  of  the  world,  let  the 
thought  of  it  animate  you  ;  let  them  vilify,  let  them 
caft  out  your  name  as  evil  ;  He  is  yours,  and  you  are 
his,  and  you  are  precious  in  his  fight.  And,  finally, 
let  it  reconcile  you  to  death  ;  cherifli  the  pleafmg,  the 
familiar  notion  of  it  which  the  words  of  your  Lord 
fupply.     It  is  only  going  home,  and.  Home 

"  Is  the  lov'd  retreat  of  peace  and  plenty  ; 
"  Where  fupporthig  and  fupported, 
"  Poiiilied  friends  and  dear  relations 
"  Meet  and  mingle  into  blifs.'* 

Such  is  an  earthly  refidence.  What  is  heaven  ?  "What 
will  our  Father's  houfe  be,  where  all  the  dear  mem- 
bers of  the  family  will  be  aifembled  together  ?  Why 
do  you  wifh  to  be  detained  from  home  ?  How  unnat- 
ural to  long  to  be  always  ftrangers  and  pilgrims  upon 
earth  !  How  unaccountable  is  the  averfion  you  exprefs 
to  a  meflenger,  which  comes  only  "  to  gather  you 
"  unto  your  own  people  !"  If  perfons  loved  not  to 
travel,  furely  one  thing  would  reconcile  them  to  it, 
the  profpecl  of  home  ;  efpecially  if  their  dearefl 
friend  was  gone  before,  and  had  promifed  to  be  there 
to  receive  him.  And  if  the  thought  of  leaving  fome 
few  behind  pained  them,  they  would  be  relieved  from 
much  of  the  diflrefs,  if  they  knew  that  thefe  friends 
would  fcon,  very  foon  follow,  and  that  probably  they. 


'478  The  Family  of  our  Lord.         [Ser.  xxiv. 

may  pafs  upon  the  road  the  vehicle  deftlned  to  bring 
them.  Chriflians  !  what  you  have  found  mofl  like 
home  below  has  been  the  fanduary.  There  you  held 
communion  with  your  heavenly  Father,  and  embra- 
ced your  friends  and  companions  in  his  prefence,  and 
for  "  their  fakes'*  you  faid,  "  Peace  be  within  thee.'* 
There  you  longed  to  appear,  and  you  found  it  good 
to  be  there.  But  as  the  bleffednefs  was  imperfect,  fo 
it  was  tranfient.  You  blended  with  few,  and  foon 
feparated  to  mix  with  others  very  differently  minded. 
But  when  you  afcend  and  enter  your  Father's  houfe 
above,  you  will  never  more  go  out ;  you  will  join  the 
general  affembly,  and  "  be  for  ever  with  the  Lord." 
^'  Wherefore  comfort  one  another  with  thefe  words.'* 


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